
Class 

Book 

CqpghtN?_ 



CDEHUGHT DEPOSIT. 



OUTLINES 



OF 



LITURGICS 



On the basis of Harnack in Zockler' 's Handbuch der theolog- 

ischen Wissenschaften, Englished, with additions 

from other sources, by 

EDWARD T: HORN, D. D., LL. D. 

'the evangelical 
pastor,' ' etc. 



SECOND AND REVISED EDITION 



PHILADELPHIA : 

THE LUTHERAN PUBLICATION SOCIETY 

I ©I I 2L 



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BV/75- 

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Copyright, 1912, 

BY 

Edward T. Horn 



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CONTENTS 



PAGE 

I. Definition of Liturgics. 7-9 



II. The Nature and Essence of Christian Worship. . . 10-16 



III. The Expression of Christian Worship. 

1. Its Relation to Art 17-18 

2. Sacred Seasons 1 8-28 

3. Sacred Places 29-3 1 



IV. The Sacramental Acts in Christian Worship. 

1. The Communication of the Word 32-41 

2. The Holy Supper 41-55 



V. The Sacrificial Acts in Christian Worship. 

1. Acts of Confession, etc 56-65 

2. The Church Prayer 65-79 

3. The Church Hymn 79-9° 

(v) 



VI CONTENTS 

PAGE 

VI. History of the Development of the Christian 
Liturgy. 

i. The Apostolic Age 91-94 

2. The Old Catholic Age 95-103 

3. The Canonico-Catholic Age 103-105 

4. The Roman Catholic Age 105-119 

5. The Reformatory Catholic Age 1 19-132 



VII. Matins and Vespers 133-139 



VIII. History and Literature of Liturgics. 

1. The History of the Science 140-145 

2. The Literature of the Subject 145-155 



I 

DEFINITION OF LITURGICS 

i. What is meant by the Science of Liturgies ? 

Liturgies is that branch of theological science which 
treats first of the theory of Christian worship; and 
secondly, of its fixed forms. 

2. What is the derivation of the word Liturgy? 

The word is derived from the Greek Xeirovpyta, com- 
posed of 7Mtov or Zei-ov — the same as 6?jju6gcov — and epyov, 
had its origin in the civil constitution of Athens, and 
denotes id quod publice agitur, therefore every public 
office in the service of the Commonwealth : elq rb 6^6aiov 
kpya&G&ai, munus publicum (see Suicer, Thesaur. Ec- 
clesiast, s. v.) Even among the Greeks the word re- 
ceived a religious connotation in consequence of its use 
for the public spectacles, and therefore the Septuagint 
translates the Hebrew abodah by letTovpyia, inasmuch as 
in the Jewish State the worship of God was at the same 
time a theocratic public state service. Hence was de- 
rived the religious signification of the word in the New 
Testament. Accordingly, it is used of the Old Testa- 
ment priests' service (Luke i. 23; Heb. ix. 21; x. 11; 
Numbers, passim; 1 Chron. ix. 13; 2 Chron. viii. 
14; passim) C. R. 25, 556) ; of Christ (Heb. viii. 6) ; 
of the angels (Heb. i. 1, 14) ; of the Apostolic voca- 

(7) 



8 OUTLINES OF LITURGICS 

tion (Phil. ii. 17; Rom. xv. 16) ; of continuance in the 
service of God (Acts xiii. 2) ; and of brotherly service 
(Phil. ii. 25, 30), especially by means of charitable 
gifts (Rom. xv. 27; 2 Cor. ix. 12). 

In the usus loquendi of the Church the word was 
employed exclusively of the divine service in worship, 
and denotes the whole body of acts which together 
make up the worship of the congregation. 

The expression came to us from Reformed France 
and England. Luther says (Walch xvi. 1200) in op- 
position to the Roman sacrificial theory, "This word 
denotes the performance of every office or service, be 
it secular or spiritual." 

3. What is the sphere of Liturgies? 

This derivation restricts the notion of the Liturgy 
and the scope of Liturgies to those acts of worship, 
which are the common acts of the whole body. Litur- 
gies therefore has to do only with the fixed parts 
of Christian worship, and with their proper order. 

To the sermon it merely assigns its place. 

"It has to do with the single acts of worship, so far 
as they are fixed by the 'Liturgy/ 'Service Book/ 
'Agenda/ or 'Hymn-Book'; and with the composition 
of them all into the whole of the Liturgy or Service." 

4. What names are given to the Liturgy? 

The expression missas agere being customary in 
the ancient Church of the West, the word Agenda 
(orww)was early used as a designation of the service: 



DEFINITION OF LITURGICS 9 

so in the letter of Innocent I. to Bp. Decentius of 
Eugubium, A. D. 415; so in the acts of the Council 
of Carthage under Coelestin I., A. D. 424 (Can. 9) ; 
and in the rule of Benedict. This title, transferred to 
the book in which the formularies for all liturgical acts 
were contained (and also for those acts of Benediction 
which belong to Pastorale), became common espe- 
cially in the Lutheran Church from the Sixteenth 
Century, while in the Roman Church the name Rituale 
(with other names, such as M annate, Obsequiale, Ben- 
edictionale, Sacerdotale), is more and more usual. 

5. Define the task of the Protestant Liturgist. 

It is not the task of the Protestant student of Litur- 
gies merely to discover the present order and tradi- 
tional parts of Christian worship, that he may submit 
to them, nor has he to invent a service agreeable to 
the idea of Christian worship. He has simply to 
ascertain the service of the Church, which has been 
developed by its own inherent life, to try it by Holy 
Scripture and by history, to correct it where necessary 
upon these principles, and, where the occasion de- 
mands, to serve its further development on principles 
accordant with its idea and in harmony with its past 
history. 



II 



THE NATURE AND ESSENCE OF CHRISTIAN 
WORSHIP 

6. Define Christian Worship. 

It is a communion between God and those who wor- 
ship Him. 

7. Was there no truth in the zv or ship of heathen 
cults? 

There may have been subjective truth, but there 
was no objective truth. 

8. Was the iv or ship of Judaism trite and real? 

It was, because God took part in it; but only when 
in the fulness of time God sent forth His Son, and 
thus founded the absolutely true religion, intended to 
be the religion of the whole world, was an absolutely 
true worship rendered possible to all. We are here 
speaking, of course, not of private devotion, but of 
common worship. 

9. Who then is the author of Christian worship? 

It rests primarily on the person and work of Jesus 
Christ. In John iv. 24, He announces a new principle 
of worship, opposed to a dead, hypocritical, legal wor- 

(10) 



NATURE AND ESSENCE OF CHRISTIAN WORSHIP II 

ship, confined to a certain place. He was not, indeed, 
a lawgiver, who prescribed a ceremonial through 
which alone men participated in salvation, but the 
Church and its worship rest upon Him as its founda- 
tion. This foundation is fixed, enduring and un- 
changeable, but upon it Christian worship has devel- 
oped itself by its own inherent life. 

10. Has the worship of the Christian Church no 
essential connection with the zvorship of the Old Tes- 
tament? 

On the one hand Roman teachers derive it from 
the worship of the temple; on the other, Vitringa (de 
Synagoga vet ere) has endeavored to prove that the 
service of the ancient synagogue is its source. It has 
an historical connection with the Old Testament, but 
its development is separate and independent. The 
same acts of worship done in the temple or the syna- 
gogue, are different both in principle and in import in 
Christian worship. (See Mosheim, Institut. Christiana 
Ma j ores, Helmstadt, 1739, p. 139 if.) 

The endeavor to conform the Christian service to 
that of the temple, dates from the Second and Third 
centuries of the Christian era, was subsequent to the 
introduction of the Disciplina Arcani, and was favored 
by the increasing vogue of the ceremonio-legal con- 
ception of worship. (See Harnack, ChristL Gerneinde- 
gottesdienst, p. 3 ff. Also Kliefoth, Vol. I.) 

11. Of what does Christian worship consist? 

Of two elements, God's gift and man's self-offer- 



12 OUTLINES OF LITURGICS 

ing, or Sacrament and Sacrifice. "A Sacrament is a 
ceremony or work, in which God holds forth to us 
that which the promise connected with it offers. On 
the other hand, a sacrifice is a ceremony or work 
which we render to God, that we may bring honor to 
Him." (Apology, 252.) On the one hand, the con- 
gregation of believers enjoys inner union with Christ 
only through the audible and the visible Word, the 
Word and the Sacraments, and on the other hand, the 
congregation offers the adoration and prayer of a 
penitent, thanksgiving and praising heart, as the only 
sacrifice well pleasing to God (Ps. li. 16-19; Rom. 
xii. 1; Heb. xiii. 15). Therefore the Mass (or Holy 
Supper) is a "thankoffering, or a sacrifice of praise" 
(Apol. 265), a Eucharist. 

Again, worship is the unity of a personal and a com- 
mon activity. In every respect it sees a reference to 
the whole body. The worshipper has what he has not 
merely in God with others, but also from God through 
others, or through God for others. 

12. What is the universal form of Christian worship? 

As every act of the worship of the Old Testament 
rested on the typical offering for sin, so Christian wor- 
ship is based on the offering of Jesus Christ once for 
all. It celebrates and appropriates that complete and 
sufficient Atonement; and also aims at the edification 
of the worshipping congregation. 

Christian worship is not simply a means to an end. 
Its object is not primarily missionary or symbolical. 
It is a real communion between God and His people. 



NATURE AND ESSENCE OF CHRISTIAN WORSHIP 1 3 

13. Is there not a contradiction between the two 
parts of this definition? 

In celebrating the Atonement, it celebrates the prin- 
ciple of further effort (Phil. 3, 12 ff). The worship- 
ping congregation is both justified by faith, and in pro- 
cess of sanctification. It is the Holy Church, yet is not 
yet subjectively holy and complete. Faith is at the 
same time rest in God and a striving towards God ; and, 
accordingly, the worship which corresponds to it cele- 
brates perfect redemption while it presses forward. 

14. How did the ancient Church reflect this fact in 
her service? 

By dividing it into the Missa Catechumenorum (the 
Worship of the Learners), and the Missa Fidelium 
(the Worship of the Believers). See Ambrose, Ep. 
xx. 4, A.D. 385. (First known use of the word Missa.) 
Rietschel, Liturgik, I., 348. 

15. What are the necessary Factors of Christian 
Worship? 

1. The divine factor and the human, the sacramental 
and the sacrificial. (See Hofling, v. Opfer, 122.) 

2. The Universal Priesthood and the Office of the 
Ministry. 

3. The heart of worship and its utterance, or the 
contents and the form. 

16. What is to be said of the mutual relations of the 
divine and human factors? 



14 OUTLINES OF LITURGICS 

See Chemnitz, Exam. Cone. Trid. II., 275 ff. Quo 
sensu veteres liturgiam appellaverunt sacrificium, and 
Hofling, Die Lehre der Apostolischen V'dter vom Opfer 
in Christl. Cultus, 1841. Christian worship must ad- 
minister full and certain grace, not a grace which even 
in part has yet to be won ; above all it must have Christ, 
as indeed the only and absolutely perfect mediator of 
grace, in its midst. Upon this certainty all depends; 
with it falls or stands, in it rests, all the truth and life 
of Cultus. It is the free gift of God which induces 
and renders possible the complete self-offering of the 
congregation, and enables it in praise and thanksgiv- 
ing to present itself to God as a living sacrifice of 
faith and love (1 Pet. ii. 5; see also Apology, 252.) 
Thus in its fulness the worship of God is the union 
of the sacramental and the sacrificial elements, for it 
rests altogether on the atoning sacrifice of Christ, and 
is subjectively a self-offering of the congregation. 

17. What, of the relations of the Universal Priest- 
hood to the office of the ministry? 

The worshipping congregation is not the whole body 
of seeming worshippers, but only the congregation of 
true believers, in virtue of their common priesthood 
and through the divinely-ordained office of the minis- 
try. Nor may we here forget that in the different 
Particular Churches must be the consciousness of the 
whole Church; and in every local congregation the 
consciousness of the assembly of all believers. "Church, 
ministry and congregation, in their ordained co-op- 
eration, and according to the proper right of every 



NATURE AND ESSENCE OF CHRISTIAN WORSHIP 1 5 

factor, this is the true evangelical hierarchy." Here 
is given the principle by which the relation to each 
other of the fixed and the free acts in Christian wor- 
ship must be decided. 

18. What, of the relations of Contents and Form? 

Christian worship cannot utter itself without sub- 
mitting to the conditions of Time and Place, nor with- 
out the use of sensible Means. Here is the occasion 
for Sacred Art. 

19. What are the Principles of Christian Worship? 

It must be historical and free; not ossified, nor ar- 
bitrary, nor yet subject to "taste." (i Cor. xiv. 36; 
Gal. v. 1, 13.) It must be common worship; not the 
separate act of a single congregation or of the minis- 
try alone. (Acts ii. 42; 1 Cor. iii. 5.) 

It must be characterized by Order and Solemnity: 
excluding not only all disorder, but all that is sug- 
gestive of other spheres of life. (1 Cor. xiv. 33, 40.) 

Finally, it must be truthful; that is, it must not 
only be real worship, not a mere form of it; but it 
must be a clear and intelligible and sufficient expres- 
sion of that real worship. (John i. 17; xvii. 17; iv. 
24; 1 Cor. xiv. 19.) 

20. What are the Means of Christian Worship? 

The audible Word in the vernacular, and Rites, or 
significant actions, for in these, as well as in words, 
spirit speaks to spirit. 



1 6 OUTLINES OF LITURGICS 

While in the Roman cultus the element of work 
predominates, and the Word, wrapped in a speech 
strange to the people, itself becomes merely a symbol, 
in Protestant cultus the use of the Word understood 
by all must predominate, for faith comes by hearing, 
and hearing by the word of God, and faith utters itself 
by the confession of the mouth. (Rom. x. 10, 17.) 

Here we have to distinguish the homiletical, the 
free, from the liturgical, which must be fixed. For in 
the latter the minister speaks not as the free organ of 
the congregation, but as the fixed organ of the Church. 
As the presentation of a common worship it must 
have a corresponding form. This rule extends even 
to the manner of its delivery, which should be recita- 
tive, as Augustine says (Conf. x. 33) of Athanasius, 
"He made the reader speak with so slight an inflection 
of voice, that it was more like speaking than singing." 
While the homiletic utterance finds its appropriate 
form only in a free address, the nature of the liturgical 
utterance demands that it be not freely spoken, but 
read from the Agenda. It is not the word of the min- 
ister, but of the Church. He must deliver it with 
force and emphasis indeed, with appreciation and 
earnestness, and even with signs of a certain measure 
of personal participation, yet not with signs of such 
personal excitement as expresses itself in his own 
declaration and gesticulation. 

Under Rites we understand everything which in 
cultus accompanies the Word as symbolical action {e.g. 
the folding of hands in prayer, the lifting or imposi- 
tion of hands in benediction). 



Ill 

THE EXPRESSION OF CHRISTIAN WORSHIP 

RELATION OF CHRISTIAN WORSHIP TO ART — SACRED 
SEASONS — SACRED PLACES. 

I. Christian Art. 

21. Does the nature of Christian Worship allow the 
use of Art? 

It does; but it subjects Art, does not submit to it. 
Christian Art does not seek aesthetic ends, but aims at 
edification. 

22. What example has our Lord set us in this re- 
gard? 

His parables are works of art, and the two Sacra- 
ments connect Christian worship with nature. (See 
Carriere: Die Kunst im Zusammenhang d. Cultur- 
entwickelung, iii. 102. Here, also, find interesting 
description of existing specimens of earliest Christian 
art.) 

23. Did the Church accept this example? 

It was followed in the religious symbolism of the 
Ancient Church, and was acknowledged by the Re- 
formers. 

(17) 



1 8 OUTLINES OF LITURGICS 

24. What are the essential characteristics of Chris- 
tian art? 

It must be marked by Veracity, Fidelity to History, 
Intelligibility, Simplicity, and Dignity. 

25. Wherein does it differ from other Art? 

Its law is not Beauty, but Holiness. It does not 
acknowledge the ideals of human art; it seeks not to 
please itself, but is. consecrated. 

26. Does Christian Worship make equal use of all 
the arts? 

No: first come the arts of speech, namely, Elo- 
quence, Poetry, Song, and Music. Next comes Archi- 
tecture, then Painting, and finally Sculpture. 



II. Sacred Seasons. 

27. Does Christian Worship acknowledge a differ- 
ence of times and seasons? 

The Christian religion holds no time to be in itself 
holy. But this does not require that there should be 
no distinction of time in the Christian Church; and 
while such a distinction does not belong to the order 
of salvation, it is neither unnecessary nor arbitrary. 
Though to the believer all time is sacred and every 
place is holy, the congregation can come together only 
at one time and in one place. 



THE EXPRESSION OF CHRISTIAN WORSHIP 1 9 

28. Is the distinction of times acknowledged by the 
Church merely a device for the sake of convenience? 

No; it is the legitimate outcome of the life of the 
Church. Her faith and her life have taken form in 
time and made for her a sacred week and a sacred 
year. 

29. What may be said of the observance of the 
Lord's Day? 

It is not a transference of the observance of the Old 
Testament Sabbath to the first day of the week. It is 
an institution of the Church, free but not wilful, 
which gives expression to the all-important significance 
of the Resurrection of our Lord. Traces of the ob- 
servance of it are to be found in the New Testament 
(Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 10). It has the wit- 
ness of Pliny (Ep. x. 96), and of Barnabas and Igna- 
tius. It was a joyous day (Barnabas c. 15), wherefore 
they neither fasted, nor in prayer did they kneel on this 
day (Tertullian de cor on. mil. c. 3). All authorities up 
to the time of Leo and Gregory the Great refer the 
observance of this day especially to the Resurrection 
of Christ, and, in the second place, to the outpouring 
of the Holy Ghost. Justin Martyr (Ap. i. 67), says, 
"Sunday is the day on which we all hold one common 
assembly, because it is the first day, on which God, 
having wrought a change in the darkness and matter 
made the world, and Jesus Christ our Saviour on the 
same day rose from the dead." The observance of 
this day was not fixed by legal enactment until the 



20 OUTLINES OF LITURGICS 

Middle Ages. Against this the Reformation reacted 
and established the principle of freedom and fidelity 
to history (Augsburg Confession, xxviii; Chemnitz, 
Examen Cone. Trid. iv. 211 ff.) But in the Seven- 
teenth Century the English view of a transference of 
the Old Testament Sabbath to the New Testament 
Sunday, found general acceptance even in Germany. 
It was opposed by some (Fecht 1688; Stryk 1702), 
but had for its champions theologians of the highest 
repute (Spener, Buddaeus, Walch and others). Others 
(such as Mosheim, Bingham, Baumgarten), while they 
denied that transference, claimed for the observance 
of Sunday an Apostolic origin. The controversy was 
no longer interesting in the age of Rationalism, which 
did not believe in the Resurrection of Christ. In mod- 
ern times the view of the Reformers and the Early 
Church is generally accepted. 

30. Describe the observance of the Christian week. 

Inasmuch as the whole life of a Christian ought to 
be a worship of God, the whole week is sacred. Every 
day was called a feria. Hence very early (Hermas, 
Pastor III. 5, 1 ; Tertullian, de orat. y c. 25 ; de jeju- 
niis, c. 10; Cyprian de orat. Dom. s. fine) arose Hours 
of Prayer. Originally there were three daily, Terce, 
Sext, Nones. Chrysostom and Jerome mention four, 
adding Vespers. Cassian mentions six, three at night 
and three in the day. In the Rule of Benedict of 
Nursia seven or eight were counted. (Ps. cxix. 164.) 
As early as in the Teaching of the Twelve Apostles, 
8, 1, and Hermas, we find weekly days of prayer 



THE EXPRESSION OF CHRISTIAN WORSHIP 21 

(stationes ferice quarta et sexto), Wednesday and 
Friday, which, in contradistinction from the day of the 
Lord's resurrection, as memorials of His betrayal 
and death, were days of penitence and fasting. So 
every day and every week became symbolical, and 
published the work of salvation. A much later and 
specifically Roman institution (see Leo, Serm. 8, de 
jejuniis) , resting upon a decline from ancient earnest- 
ness and from the idea of the Christian arrangement 
of time, were the Quat ember fasts, the quatuor Tem- 
pora, the Ember-days. They were also retained in the 
Lutheran Church for a long time, and still are ob- 
served in the English Episcopal Church. See Kliefoth, 
VI. 115 ff. 

31. Give a general description of the Christian 
Year. 

Its centre is the celebration of the death and resur- 
rection of our Lord, from which the whole organism 
of Festivals and Sundays, memorial and casual days, 
takes shape. On the basis of Easter and Pentecost 
the Church Year embraces the whole work of redemp- 
tion in its fundamental act, continued operation, and 
final completion. The foundation and finial is Christ 
in His humiliation and exaltation (Phil. ii. 6 ff.) as 
this is shown in Christmas, Easter and Pentecost, with 
their antecedent and subsequent observances. Some 
have found in the course of nature an adequate ex- 
planation of the Christian Year (Strauss, Das ev. 
Kirchenjahr, 1850), but its historical basis are not 
dogmas, but facts in the life of our Lord. 



2 2 OUTLINES OF LITURGICS 

32. Give a more particular description of the Chris- 
tian Year. 

EASTER. 

Until the Fifth Century, Easter was the beginning 
of the church year (Eusebius, History, vii. 32; Am- 
brose, de Mysteriis, c. 2). Its origin is lost in the time 
of the Apostles. As early as 160 there were contro- 
versies between Anicetus of Rome and Polycarp of 
Smyrna, about the time of its observance. In Rome 
it was always celebrated on a Sunday, and in Asia 
Minor always on the 14th of Nisan, at the same time 
with the Passover of the Jews, whether that was a 
weekday or not. Under Victor of Rome and Poly- 
krates of Ephesus (about 196), this controversy threat- 
ened a schism, which was prevented by the mediation 
of Irenseus (Eusebius, Hist., v. 24; Augsburg Confes- 
sion, xxvi. ; Apology, 161 ff.). In the Council of 
Nicaea, 325, it was resolved that Easter should always 
be celebrated on the Sunday after the Spring Full 
Moon. At a later period the strict astronomical reck- 
oning and the common mode of reckoning again led to 
a divergence of the two halves of the church, (see 
Piper, History of the Festival of Easter since the 
Reformation, Berlin, 1845). In the ancient Church 
the feast began w T ith the Easter Vigils, the night be- 
fore, lasting till morning. This w r as a solemn season 
for Baptism. The feast continued until the following 
Sunday, which was called the Dominica in albis, be- 
cause then those who had just been baptized wore their 
white garments for the last time. 



THE EXPRESSION OF CHRISTIAN WORSHIP 23 

LENT, HOLY WEEK, GOOD FRIDAY. 

The festival of the Resurrection was preceded by 
the sad celebration of our Lord's death, which at first 
extended over eight days, but afterwards, after the 
analogy of our Lord's temptation (Matt. iv. i-ii), 
and the forty years' pilgrimage of the Israelites, was 
extended to forty days, and closed with the Great or 
Black week, called the Holy Week or Week of the 
Passion. The first day of it was Palm Sunday. 
Thursday commemorated the Holy Supper. Friday 
was a day of fasting. The Roman Church forbids 
fasting on Sundays, and therefore begins its forty 
days' fast on Ash Wednesday ; but the Greek Church, 
which forbids fasting on Saturday too, begins earlier. 
The three Sundays preceding Lent prepare for the 
Fast, emphasizing in their Gospels the Work of the 
Lord, the Word of the Lord, and Christian charity. 

FROM EASTER TO WHITSUNDAY. 

All the days between Easter and Pentecost have the 
rights of a Sunday (Tertullian, de idolatria, c. 14; 
Augustine, Ep. y 119). The fortieth day has been kept 
as Ascension Day since the Fourth Century (Apostolic 
Constitutions, v. 19, 20; viii. 33). The Sunday after 
is a preparation for Pentecost, the day of the outpour- 
ing of the Holy Spirit and of the foundation of the 
Christian Church. (Augustine, Ep., 118, ad Janua- 
rium.) Its Vigil was a solemn baptismal season, and 
marked the end of Eastertide. The Octave of Pente- 
cost, as early as the time of Chrysostom, was kept by 



24 OUTLINES OF LITURGICS 

the Greek Church as All Saints' Day, or rather as the 
day of All Martyrs, while in the Roman Church, sub- 
sequently to the Fourteenth Century (under Pope 
John XXII.), it was kept as a festival of the Holy 
Trinity. In the West, from the Ninth Century, All 
Saints' Day was kept on November ist. 



EPIPHANY — CHRISTMAS. 

The ancient Christians did not lay much stress on 
the birthday of our Lord, but upon the fact that Christ, 
Very God, in truth and reality became Man. The 
classical expression for this is kirtj&veta, Tit. ii. 1 1 ; iii. 
4; 2 Tim. i. 10; 1 John iv. 9. Accordingly, as early 
as the time of Clement of Alexandria, Epiphany (Jan- 
uary 6th) was observed in the Orient as the festival 
of our Lord's Baptism, and also included the Birth of 
Christ. Until the time of Chrysostom it was the open- 
ing feast of the Christian cycle. The Catacombs show 
that in the West the sixth day of January was early 
connected with the Wise Men from the East, the First- 
fruits of the Gentiles (Augustine, Sermo 203), or 
with the First Miracle at Cana. The Birth of our 
Lord was celebrated on December 25th, and a begin- 
ning was made of a chronological series of events 
from the youth of our Lord until His twelfth year. 
Rome, unable to change the Nicene decree concerning 
Easter, was the more inclined to urge her Christmas 
upon the East (under Theodosius the Great). After 
the time of Origen it begins to make its way there. It 
was a testimony against the Arians, and agreed with 



THE EXPRESSION OF CHRISTIAN WORSHIP 25 

the Nicene Creed. It was approved by Chrysostom 
(see his Christmas sermon in the year 386). 

NEW YEAR — CIRCUMCISION. 

The octave of Christmas (January 1st) long was 
kept as a fast contra gentilitatem, a protest against 
heathen excesses (Tertullian de idolatria, c. 14, Au- 
gustine Horn, in Ps. 98.) From the Seventh Century 
it was observed as the Day of the Circumcision of 
Christ (see the Sacramentary of Gregory the Great). 

OCTAVES. 

In general, however, the Octave in the Roman use 
denotes the eight days' celebration of certain great 
feasts, especially the observance of the eighth day, a 
practice derived from the custom of the Israelites 
(Deut. xvi. 3; Philo de Septenario et festis, in Frank- 
fort ed., p. 1 191). 

advent. 

We first meet with Advent, afterwards the begin- 
ning of the Church Year of the West, among the Nes- 
torians. Then it appears among the Greeks, begin- 
ning on St. Philip's day, and is kept as a less strict 
season of fasting and penitence. In the West, especi- 
ally from the time of Gregory the Great, it begins on 
the fourth Sunday before Christmas, and is not only 
a preparation for Christmas, but, as the pericopes for 
the first three Sundays show, an introduction to the 
whole Church Year. Advent Sunday, or the First 



26 OUTLINES OF LITURGICS 

Sunday in Advent, is the nearest Sunday to St. An- 
drew's day, November 30th, whether before or after. 

EASTERN AND WESTERN USAGES. 

The Greek Eastern Church has not developed the 
Church Year. She merely divides and names the Sun- 
days after the four Evangelists, beginning in Easter- 
tide with John, and following with Matthew, Mark and 
Luke (in the Armenian Church, Mark, Matthew and 
Luke), in so-called lectiones continues. The Western 
Church, on the other hand, has an elaborate Church 
Year, and in her pericopes {lectiones selectee or pro- 
price) at Easter begins with John, lets Luke follow, 
then until Advent Matthew, and scarcely makes any 
use of Mark, while in Christmas- and Epiphany-tide 
there are especial gospels. 

MEMORIAL DAYS, SUNDAYS AFTER TRINITY. 

In accordance with Heb. xiii. 7, days commemorat- 
ing persons and events belonging to the life of the 
Church, were early added to the Church Year. The 
original idea of these days was a true and right one. 
In the pre-Carolingian period the Sundays even were 
arranged in groups around such days. All the Sun- 
days were not called Sundays after Pentecost, or, as 
after the Fourteenth Century, Sundays after Trinity; 
but there were at most only five such. Then came 
Sundays after Peter and Paul's day (June 29th), after 
St. Lawrence (Aug. 10th), and after Cyprian's or St. 
Michael's (Sept. 26th and 29th). These symbolized 



THE EXPRESSION OF CHRISTIAN WORSHIP 27 

the principal phases in the history of the Church: its 
foundation and extension; its development and con- 
flict; its future and completion, both as a whole, and 
in the case of each. (See the Calendaries of Fronto, 
of Martene, the Liturgikon of Pamelius, and the ap- 
pendix of Ranke's Perikopensystem.) 

APOCRYPHAL FEASTS. 

In the Middle Ages the historico-dogmatic princi- 
ple of the development of the Church Year gave place 
to a fantastic and mythical motive. The Church in- 
stituted festivals which offended against sound doc- 
trine and were based on superstitious legends (Corpus 
Christi day, 1264: for its liturgy see Binterim, Denk- 
wurdigkeiten, v. 1, 279 ff. ; Feast of the Lance and 
Nails of Christ, and others), and overloaded the year 
with apocryphal days of Mary, Peter and the Saints. 
In 1 72 1 Innocent XIII. instituted on the second Sun- 
day after Epiphany an especial festival of the Name 
of Jesus. 

THE REFORMATION. 

But while the strict Reformed Church went to the 
opposite extreme and virtually gave up the historical 
Church Year (Conf. Helvet., c. 27), the Lutheran 
Church took a radically different position. It ac- 
cepted the traditional distinction between the Semestre 
Domini and the Semestre Ecclesice. Chemnitz (Ex- 
amen, iv. 218) censures those pastors who neglect 
the significance of the Church Year. But in accord- 
ance with His Word, the Lutheran Church distin- 



28 OUTLINES OF LITURGICS 

guished between those festivals which the Lord God 
had prepared for His Church in the great events of 
the history of Redemption, and the memorial days 
which she had made for herself out of the chief 
epochs of her history. She tried the traditional 
Church Year by the canon of Holy Scripture, rejected 
all the pseudo-festivals, declared against mere out- 
ward fasts, and disburdened herself of the great mass 
of saints' days. Thus only the great festivals, with 
those days of Mary which are founded on Scripture, 
remained ; and of the memorial days, the day of John 
the Baptist, and the Apostles' days without the legends, 
the days of SS. Stephen and Lawrence as commemora- 
tive of the martyrs of the Church, and the day of the 
Archangel Michael as a representative of the trium- 
phant Church, with which in some Lutheran State 
churches, as in the English Episcopal Church, All 
Saints' Day is kept in an evangelical sense. Some Kirch- 
enordnungen retain also the day of Mary Magdalen, 
the first messenger of the Easter Gospel, for the sake 
of Matt. xxvi. 13. Reformation Day was added very 
early {Saxon Visitation Articles, 1538). To the tradi- 
tional Harvest Festival and Kirchweih were added 
School festivals, National- commemorations, and lat- 
terly Penitential Days. In our own century the Com- 
memoration of the Dead has been added, and has been 
put at the close of the Church Year. The four last 
Sundays of the Church Year should be retained be- 
cause of their reference to the last things, and what- 
ever shortening of the year is necessary, should be 
made before the 24th Sunday after Trinity. 



THE EXPRESSION OF CHRISTIAN WORSHIP 29 

III. Holy Places. 

33. Is one place holier than another in the Chris- 
tian Church? 

Christianity needs not temples built with hands 
(Acts xvii. 24, 25), nor has it a great central sanc- 
tuary like the Temple at Jerusalem ; for the hearts of 
believers are God's sanctuary, and their bodies His 
temple (Rom. xii. i, Eph. ii. 19 ff., 1 Peter ii. 5; cf. 
Origen c. Cels. viii. 19). Yet the Christian congrega- 
tion needs a place of assembly, and in it seeks to utter 
its own spirit. In it, it will not be satisfied merely 
with what is useful and necessary, but, as history 
shows, it will shape the place according to its own 
fundamental idea. 

34. Hozv early were special places set apart for the 
worship of the Church? 

In the time of the Apostles (Acts ii. 46), and even 
in the beginning of the Old-Catholic Age, the assem- 
blies of worship were held in private houses (Origen 
c. Cels. vii. and viii.), but since the time of Tertullian 
(de idolatria, c. 7, de pudicitia, c. 4, Apostolic Consti- 
tutions, ii. 57) we see special buildings devoted to this 
purpose, whose interior corresponded with the ar- 
rangement of the congregation into clergy, believers 
and catechumens, while the narthex was set apart for 
the penitents. (E.g. San Clement e at Rome.) 

Not till the time of Constantine the Great and his 
mother Helena did they proceed to elaborate the out- 
side of the churches. (See Eusebius on the church at 



30 OUTLINES OF LITURGICS 

Tyre, Vita Const, iii. 33, and Hist. x. 4; on others of 
the sort, Vita Const, iii. 41 ff., 50 ff. ; Tobler, Bethle- 
hem, 1849; cf. his Golgotha, 1851.) 

In the Fifth Century the niche in the extreme end of 
the old basilica, the apse, in which was not the altar 
but the seat of the bishop, began to be adorned with 
mosaics on a golden ground. (See Letter of Paul- 
inus of Nola to Sulpicius Sever us; Augustine, Ep. ad 
Maximinum, c. 23 ; Augusti, B eitrage z. ChristL Kunst- 
geschichte, 1841, p. 146 ff.) But even Chrysostom 
makes the complaint that while of old the houses were 
churches, now the church has become a house. 

35. Name four periods of Ecclesiastical Architec- 
ture. 

1. The late Roman, or Old Italian Basilica. (For its 
origin see Hobh ii. 274 ff.) 

2. The Byzantine dome. 

3. The Romanic arch. 

4. The Germanic or so-called Gothic pointed arch. 

36. Has the Evangelical Church developed a new 
style of Architecture? 

No, for it is not a new church. But in spacious- 
ness, acoustic properties and ornaments, its edifices 
must answer their purpose. At the same time, they 
ought to answer to their idea in simplicity and thor- 
oughness of construction. They ought to be exalted 
above ordinary buildings. (See the article on Christ- 



THE EXPRESSION OF CHRISTIAN WORSHIP 3 1 

liche Baukunst in Herzog, and also the sound principles 
which the Dresden Conference on the Architecture 
of Churches in 1856 adopted. Horn: The Applica- 
tion of Lutheran Principles to the Church Building. 
Also Meurer.) 



IV 

THE SACRAMENTAL ACTS IN CHRISTIAN 
WORSHIP 

1. THE COMMUNICATION OF THE WORD LECTIONS AND 

LECTIONARIES THE SERMON — THE ABSOLUTION 

THE BENEDICTION. 

2. THE HOLY SUPPER — ITS LITURGICAL CHARACTER — 

ITS REQUISITES — ITS LITURGY. 

37. Which are the Sacramental Acts of Christian 
Cultas? 

The communication of the Word of God and the 
Administration of the Holy Supper. 

38. Which are the Sacrificial Acts? 
Confession and Prayer. 

39. What is the relation of these elements to each 
other? 

Confession and Prayer depend upon a right admin- 
istration and use of the Word of God and the Holy 
Supper. 

I. The Communication of the Word. 

40. What is the place of God's Word in Worship? 
Luther says (22:42), "In all the world nothing is 

more holy than the Word of God ; for the Sacrament 

(32) 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 33 

itself is made and blessed and hallowed through God's 
Word, and thereby all of us are spiritually born again 
and consecrated to be Christians. " 

41. How is expression given to the central signifi- 
cance of the Word? 

In the liturgical lection (Lessons, Pericope, Epistle, 
and Gospel). This formed an essential constituent of 
Christian worship from the beginning. It is the regu- 
lative principle of the whole Service. All other parts 
of the Service are arranged in accordance with it. 

42. What general rules may be deduced from this 
significance of the liturgical lection? 

1. The lessons from the Word of God ought to be 
in the vernacular. 

2. The lections of a whole year ought to embrace 
the chief points of the whole History of Redemption. 

3. Therefore, inasmuch as we seek not the letter of 
the Scriptures but their essential contents, a selection 
from the Scriptures is necessary. The Christian con- 
gregation needs a normal selection from the divine 
Word, a comes, containing the essence of the written 
Word and making the assimilation of it possible. 

43. What zvas the practice of the Ancient Church 
in this regard? 

The riches of its use of the Word of God puts the 
present practice to shame. The hvayvuciq (i Tim. iv. 
13) originally grew out of the custom of the syna- 
gogue, the use of the Paraschen (the continuous read- 
3 



34 OUTLINES OF LITURGICS 

ing of the Pentateuch) and the Haphtaren (selections 
from the historical and prophetical Scriptures), Acts 
xiii. 15, xv. 21 (Cf. Zunz, Die Gottesdienstlichen 
Vortrage der Juden, Berlin, 1832 ; Edersheim, Life and 
Times of Jesus the Messiah; Westcott). To this was 
early joined the reading of the Scriptures of the New 
Testament (1 Thess. v. 2J, Col. iv. 16, Ignatius ad 
Phil. 5) ; and, indeed, upon this anagnosis the collec- 
tion of the New Testament Canon was founded (Mu- 
ratori/'m ecclesia legi"). At first there was a fourfold 
lection — the Law, the Prophets, the Gospel, and the 
Apostles (Justin, Apology, i, c. 67; more distinctly 
Tertullian, De prescript., c. 36; de anima, c. 9; Cyp- 
rian, Epist. xxiv. 33; Apostolic Constitutions, ii, 39, 
57. Tertullian de prescript., c. 44, mentions the lector. 
So does Cyprian, Ep. xxxiii.). Everwhere the lectio 
continua ruled, and was fixed by the Bishop. 

This practice was altered by the gradual develop- 
ment of the order of festivals. According to Origen 
(Opp. ii., 851), the book of Job was read in Holy 
Week. But in the Orient the general biblical con- 
tinued to be the ruling principle ; they were bound to 
the Canon of Scripture. The West cared more for 
the contents of the Scriptures than for their order; 
appropriate selections were made from the Canon. All 
the Western lectionaries will show that this did not 
cause the Western Church to be any more sparing in 
the impartation of the Word of God, although she 
rightly had no lection from the Law, but limited her- 
self to a threefold lection — from the Prophets, the 
Gospels and the Epistles. 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 35 

44. Name the principal Lectionaries of the Western 
Church. 

The Old Milan or Ambrosian, the Mozarabic and 
the Gallican. The third is distinguished by the ap- 
propriateness and comprehensiveness of its selection. 
But even it must yield to the Roman Order of the 
Mass introduced under Charlemagne. The Comes 
belonging to this, whose beginnings go back even to 
Jerome (see Ranke, p. 258 ft\), reached its completion 
in all essentials under Gregory the Great. This book 
has a series of Gospels and Epistles, in the order of the 
books of the Bible, except that Luke precedes the 
other Synoptics. In Lent, and the Fifty Days between 
Easter and Whitsunday, lessons are provided for every 
day, and in every other week of the year for every 
Sunday, Wednesday and Friday. Through the influ- 
ence of the Homiliarium of Charlemagne, the Gospels 
for the Sundays, except in a few instances, passed 
into the life of the congregations in the Middle Ages. 
And they also had, especially in the cloisters after 
Benedict of Nursia, the lections of the Hours. These 
were contained in the Breviary, while the Massbook, 
containing the lessons for the whole year, was called 
the Plenarium. (See Gerbert, Monumenta vet. liturg. 
Alemann, ii., 179; Bingham, xiii. 9.) 

45. Did the Reformation accept this lectionary? 

In his German Mass of 1526, Luther declared for 
the retention of the old Gospels and Epistles on prac- 
tical grounds. At the same time he urged the lectio 



36 OUTLINES OF LITURGICS 

continua on Sunday afternoons. To these he assigned 
the Old Testament. And to the week days he (not 
happily) gave on Wednesday the Gospel of Matthew, 
on Thursday and Friday the Epistles, and on Satur- 
day the Gospel of John, while Monday and Tues- 
day he set apart for the Catechism. 

In the acceptance of the pericopes Luther was fol- 
lowed by the majority of Lutheran Churches. In the 
Formula Missce, 1523, he had advised the choice of 
better Epistles and Gospels ; and the Prussian Landes- 
ordnung, 1525, Brandenburg-Niirnberg, 1533, Meck- 
lenburg, 1540, and Pfalz-Neuberg, 1543, preferred the 
Lectio Continua in the Sunday Service. But churches 
which omitted the pericopes afterwards restored them. 
Luther also amended the Lectionary by completing 
the Selections for the Sundays after Trinity. 

The Anglican Church, under Cranmer's leadership, 
proceeded very conservatively, retaining not only the 
old pericopes, but also the lections of the hours for 
Matins and Vespers (Ranke, Herzog, PRE 2 xi. 482). 

On the other hand, Spener declared against the 
monarchy of the old pericopes, because he did not 
appreciate the significance of the biblical lection. 

In modern times it has rightly been resolved to keep 
the pericopes. They are to be retained not merely 
as a practical necessity, but because the Gospel-lessons 
are nearly all well-chosen. 

46. May the Pericopes be revised? 

Harnack advises the change of some of the Gospel- 
lessons, and more of the Epistles. They should be 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 37 

supplemented by a series of selections from the Old 
Testament for use in the restored Matins and Vespers. 
There should be additional pericopes for the sermon, 
chosen in accordance with the principle of the Church 
Year, and in close connection with the old series. 

47. Mention new collections of Pericopes which have 
been published. 

The Wiirtemberg, the Rhein-Prussian (by Nitzsch, 
Bonn, 1846), the Hannoverian (1875) and Ranke's 
(at the close of his work on the pericopes). 



48. What other Tables of Lessons or Lectionaries 
should be mentioned? 

Bunsen's (Gesangbuch, Hamburg, 1846), Loehe's 
(Haus, Schul, und Kirchen-buch, vol. 2) ; Niemann, 
Denkschrift der bibL Vorlesungen, nebst Entwurf 
eines Lektionars, Hannover, 1869; New Lectionary 
published by the Consistory in Hannover, 1875; Lec- 
tionary in Mecklenburg Cantionale, 1875 {contained in 
the Common Service) ; Book of Common Prayer; 
Book Annexed, 1885; Allgemeines Gebetbuch, Leip- 
zig, 1884. 

49. Is the Word of God imparted in Christian Wor- 
ship only through the liturgical lection? 

It is imparted also through the Sermon, the Abso- 
lution and the Benediction. 



38 OUTLINES OF LITURGICS 

50. How is the Word of God imparted through the 
Sermon? 

The written Word is the basis of the Sermon and 
controls it. In it the Christian congregation shows 
that it has appropriated by faith the essential contents 
of the Scriptures. Luther said, "Where God's Word 
is not preached, it were better that there were not sing- 
ing, or reading, or assembly. The greatest and the 
principal part of the worship of God is the preaching 
and teaching His Word {22 \ 153 ff.)." Though the 
Sermon is in part derived from other sources, for in- 
stance from the churchly faith and conversation of the 
people of God, and from the personality of the 
preacher, the Scriptures are its quickening soul and 
directing norm. In the former relation the Sermon is 
sacrificial in its nature (dpiXia) but in the latter it is sac- 
ramental (nypvy/ia), because it is the declaration of the 
sin-forgiving, life-giving grace of God in Christ. Both 

together make it an avayyk^keiv^ SiddfjKeiv, and dtafiaprvpEodal 

(Acts xx. 20, 21) : a living unity and most thorough 
mutual interpenetration of God's Word and the word 
of the people of God and the utterance of a personal 
experience. But, reduced to its kernel, the sermon is 
the absolution, and this gives it its sacramental char- 
acter. Luther says (xiii. 1199) : "Now this (John xx. 
22, 23) is not to be understood as referring to the ab- 
solution only, but the Lord here takes the whole office 
of the Preacher at once, that the forgiveness of sins 
shall be announced and given in the Sermon and in the 
Holy Sacraments." (See also Apology, 171, and the 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 39 

Kirchenordnungen. Stip, Beleuchtung der Gesang- 
buchsbesserung, Hamburg, 1842, pp. 109 ff.) 

51. What zvas the place of the Sermon in the Serv- 
ice? 

Originally in close connection with the Lections. 
Its character was somewhat modified by the time of 
Cyprian and Augustine by its place in the Missa Cate- 
chumenorum: on the one hand it was of a missionary 
character, and on the other it only hinted at what 
were considered mysteries. As early as Isidore of 
Spain the Sermon, in consequence of the development 
of the sacrificial theory of the Mass and the consolida- 
tion of the two parts of the service, had dropped out 
of the Mass. (See also Allen, Continuity of Christian 
Thought, 98.) So, also, though usual in the time of 
Leo the Great, it gradually lost its place in the Roman 
Mass. Charlemagne endeavored to compel the deliv- 
ery of sermons in the language of the people, and in 
this he was seconded by Councils of the Church; but 
in spite of all effort, the Sermon did not regain its 
place as an essential part of the Liturgy of the Holy 
Supper. 

At the Reformation there was some vacillation as to 
the place of the Sermon, while there was consent as to 
the necessity of it. In his Formula Misscz, 1523, 
Luther was not unwilling to have the Sermon precede 
the whole service, and this course was adopted by the 
Prussian Landesordnung, 1525; so Brenz's concept 
for Schwabisch-Hall, 1526, has it, while his later serv- 



40 OUTLINES OF LITURGICS 

ice for that city (1543) puts it after the whole service; 
but finally the typical Lutheran liturgies agreed in giv- 
ing the Sermon its appropriate place after the Creed 
in connection with the Lections (as Luther has it in 
hisGerman Mass, 1526). The Sermon was formally in- 
troduced with the Apostolic votum, a prayer, the 
Lord's Prayer, and sometimes a hymn. 

52. How is the Word of God imparted in the Abso- 
lution? 

The minister gives it not as a judge, nor merely as 
a brother, but as a minister of God. He does not 
merely tell of the Gospel, but he gives the forgiveness 
of sins. It is "not the voice of the man present there, 
but the Word of God, who forgives sins ; for it is said 
in God's place and at God's command." (Augsburg 
Confession, xxv.) 

C. R. 2, 647. Luther and Melanchthon to the Council of 
Nurnberg: "We have discussed together your question and 
are not able to condemn the General Absolution, because the 
Sermon itself is properly and fundamentally an absolution, 
for in it the forgiveness of sins is proclaimed to many in 
common and publicly, or to one person alone either publicly 
or secretly." (See also C. R. 2, 670. And Veit Dietrich, 
quoted in Dollinger, Reformation, II. 87.) 

53. And how, in the Benediction? 

The Benediction is not the mere utterance of a pious 
wish; it offers grace (Num. vi. 27), though, like the 
Absolution, it cannot be received unto salvation with- 
out faith. "They are not wish-blessings, but are actual 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 4 1 

benedictions, wherewith such good things are handed 
and given to us." Luther II. 436. See also 34:22, 
and his Exposition of the Mosaic Benediction, 36: 
156. Apostolic Constitutions II. 57. 

II. The Distribution of the Holy Supper. 

54. What is the liturgical character of the Holy 
Supper? 

In 1 Cor. xi. 20, it is called the Lord's Supper, and 
1 Cor. x. 21, the Lord's Table. It is also called the 
Eucharist, because "We laud and thank God for such 
a comforting, rich and blessed Testament." (Luther 
x. 1610.) It unites us with Christ both in body and 
soul. St. Ignatius (Ep. ad Eph., 20) calls it "the Med- 
icine of Immortality." "In the Eucharist," says Chem- 
nitz {Ex., 364), "we accept the most certain and evi- 
dent pledge of our reconciliation with God, of the 
remission of sins, of immortality, and of future glory." 
The centre of the Holy Supper is and abides the 
Atoning Sacrifice of our Lord Jesus Christ, made 
once for all. It is, however, surrounded by eucharistic 
sacrifices of repentance, faith, confession, praise and 
thanksgiving. (Apol. 265, 74. Accedit et sacrifi- 
cium.) 

But we have to regard it here in its liturgical char- 
acter alone. The dictum of Augustine, The Word is 
added to the element and it becomes a Sacrament, 
needs to be completed by what the Formula of Con- 
cord (665) suggests: "Nothing has the nature of a 
Sacrament apart from the use instituted by Christ, or 



42 OUTLINES OF LITURGICS 

apart from the action divinely instituted. That is, if 
the institution of Christ be not observed as He ap- 
pointed it, there is no Sacrament. * * * To this is 
required the consecration or words of institution, the 
distribution and the reception!' In the Holy Supper 
the Body and Blood of Christ are given under the 
Bread and Wine to all who receive them. 



55. What then is required for the liturgical fulfil- 
ment of our Lord's institution? 

1. That the congregation be assembled in the name 
of the Lord, and act according to His prescription by 
clearly and unmistakably confessing Him. The es- 
sential thing is, not the intention of the ministrant, as 
the Roman Church erroneously teaches, nor the faith 
of those who receive, nor the outward repetition of the 
literal Words of Institution, but that it be an act of 
the Christian congregation, performed according to 
the intention and institution of Christ, in faith in His 
Word, and for the purpose which He proposed. 
Therefore the Sacrament can be celebrated and ad- 
ministered only by the Church, and therefore only 
by those who are clothed with the office of the Church. 
But the Church, through the ministry, only admin- 
isters the Sacrament; she does not make the Sacra- 
ment. Only the Lord does this, as the Formula of 
Concord says (539), "As to the consecration, we be- 
lieve, teach and confess that no work of man or decla- 
ration of the minister of the Church produces this 
presence of the Body and Blood of Christ in the Holy 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 43 

Supper, but that this should be ascribed only and alone 
to the Almighty power of our Lord Jesus Christ." 
(Hatch, The Organization of the Early Christian 
Churches, 116. Ign. ad Eph. 20, 2; ad Phil. 4; ad 
Smyrn. 8, 1; I Clem. Rom. 41. 1.) 

2. As to the Elements: bread and wine are indis- 
pensable. The Ancient Church probably used leav- 
ened bread (Justin: common bread), though the Lord 
used unleavened. But the Ancient Church showed 
that this question, as well as the rite of breaking the 
bread, and the color of the wine, belonged to the cate- 
gory of things indifferent. For the Lord broke the 
bread in order to distribute it, not symbolically. (See 
Is. lviii. 7; Matt. xiv. 19; xv. 36; Mark viii. 6, 19; 
Luke ix. 16; xxiv. 30; Acts xx. 11; xxvii. 35.) In 
Luke we find the word given, which must have the 
same meaning as broken in 1 Cor. xi. 24, if that be a 
correct reading; the more that the breaking of bread 
is not peculiar to the Holy Supper, and a literal break- 
ing of the Body of Christ does not accord with John 
xix. 36. In the same way the Reformers abandoned 
the Oriental custom of mixing water with the wine, 
though even Cyprian (Ep. 63) saw therein a "precept 
of Christ" symbolical of His fellowship with the con- 
gregation. And, in spite of the Scholastic invention 
of the doctrine of concomitance, the Roman denial of 
the cup to the laity is thoroughly contrary to the insti- 
tution of the Sacrament. 

3. We are to use the elements according to the com- 
mandment of Christ: we are to bless and distribute 
them. The consecration, according to ancient usage. 



44 OUTLINES OF LITURGICS 

is to be made by the recitation of the Words of Insti- 
tution, and is to be regarded as a chief part of the cele- 
bration of the Sacrament. (Justin, Ap. 66.) But how 
is this blessing or consecration to be understood ? The 
place of the Holy Supper in the Roman Church and 
her superstitious degradation of it are a result of the 
false opinion of the consecration, which makes it the 
centre of the Sacrament, and of her separation of the 
consecration from the distribution. The Holy Script- 
ures answer the question. Compare i Cor. x. 16 with 
xi. 23 ff . The cup of blessing which we bless and The 
bread which zve break are a mode of speech which, 
though coming from the Sacramental rite of the Apos- 
tolic age, was derived from the Passover-ritual. The 
Blessing in the Holy Supper had its analogue in what 
the house-father did in the Passover, especially in the 
prayers he said, which were prayers of thanksgiving 
composed in the form of benedictions (see Vitringa 
de syn. vet)—£bforyeiv 9 to bless with thanksgiving and 
prayer, means the same as evxapurrhv, ayia&iv, except that 
these words refer to the contents and purposes of the 
blessing, and the first denotes its form (Matt. xxvL 
26, 27; Matt. xiv. 22, 23; Luke xxii. 17, 19; 1 Cor. 
xi. 24; 1 Tim. iv. 5). By the epexegetical addition of 
zvhich zve bless, the Apostle emphasizes the eulogy as 
that through which the cup gets its appropriateness for 
the Holy Supper, becoming the communion of the 
Blood of Christ. Therefore it is essential. Thus the 
Formula of Concord says (673), "Although the Pa- 
pistical consecration, in which efficacy is ascribed to 
the speaking as the work of the priest, as though it 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 45 

constitutes a sacrament, is justly rebuked and rejected, 
yet the Words of Institution can or should in no way 
be omitted." 

The plural (which we bless, we break) shows the 
consecration to be an act of the whole Congregation, 
performed by her through her organs in the particular 
congregation, whose blessing she accompanies with 
her Amen. (See Justin.) As in the Passover the 
house-father broke the bread that it might be dis- 
tributed and eaten, so is it broken to that end in the 
Holy Supper. The Synoptics lay especial stress on 
the Blessing. Though it has not any promise of our 
Lord or example of the Apostles, it forms an integral 
part of that which Christ commanded us to do. "It 
does not alone make a Sacrament, if the entire action 
of the Supper, as it was instituted by Christ, be not 
observed." (F. C. 665.) The essence of the blessing 
is to be defined in accordance with 1 Tim. iv. 5. It is 
a table-prayer, but in an especial sense, for here we 
are in the realm of Redemption, the Order of Salva- 
tion. Through this blessing the natural element is 
separated from common food and placed in the service 
of redemption. It is connected with the Passover 
eulogy, which was a thanksgiving for the gifts of 
nature, but it is distinguished from it in being a thanks- 
giving for the benefits of redemption, and probably 
for that reason it included the Words of Institution. 
It therefore is a prayer of thanksgiving and conse- 
cration, a Eucharist, connected with the Words of In- 
stitution, and very early the Lord's Prayer was con- 
nected with it as a prayer of supplication. With the 



46 OUTLINES OF LITURGICS 

Words of Institution the ancient Catholic Church 
joined an invocation of the Holy Spirit (yeiritandicTob 
nvevfiarog dyiov) , which the Greek Church retains to this 
day, while the Roman Church has dispensed with it 
since the Fourth Century, and the whole West, where 
the Gregorian Order of the Mass triumphed over all 
other liturgies and reigned alone, has followed her 
example. (See Hofling, v. Opfer 107, 212; Nic. and 
Post-Nic. Fathers vii, xxviii. App. 1 Const, viii, 112. 
Aug. de Trinitate III. x. Rietschel I. 264.) But 
"The true consecration," says Gerhard with perfect 
justice, "consists not merely in the repetition of those 
four words, This is my Body, but in that we do what 
Christ did, i. e., that we take, bless, distribute and eat 
the Bread, according to Christ's institution and com- 
mandment." Herein is the centre of the Sacrament, 
to which every other act can be only a preparation, the 
prcefatio, the Preface. 

4. In the Distribution and the Eating we go directly 
against the Roman practice. "Giving is always neces- 
sary, and so is Taking, for they pertain to the form 
of every Sacrament; but the mode of Giving and 
Taking is left to the liberty of the Church." (Ger- 
hard, 279.) The form of Distribution, whether the 
Bread is to be received in the hand or in the mouth, 
like the Bread-breaking, is a thing indifferent. But the 
Formula of Distribution is important, for in it the 
Church ought to express and confess her faith. This 
the whole Eastern, Roman and Lutheran Churches 
do, in using the ancient formula, The Body of Christ, 
The Bread of Christ, The Cup of Life. {Apostolic 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 47 

constt., viii.) On the other hand, an Agenda of Ulm. 
1656, uses the formula which is to be found in a few 
Reformed Church books, Our Lord Jesus Christ said, 
etc. The use of this was extended during the last 
century, and especially under the influence of the Prus- 
sian Agenda of 1817. The formula porrectionis ought 
clearly and unmistakably say what, according to the 
Confession of the Church, is offered, and not try to 
mask itself under a possible sophistication of the 
words of Christ. Some (as in Liibeck, and also 
Brenz) omitted a formula as unnecessary. They were 
acquitted of heterodoxy, but earnestly enjoined to con- 
form to the usage of the Church. (See also Formula 
of Concord, 663.) 

56. How does the Christian Liturgy of the Holy 
Supper begin? 

With the Preface, which consists of the Salutation 
(The Lord be with you, etc.), the Sursum Corda (Lift 
up your hearts), and the Preface in the narrower 
sense, which anciently was a thanksgiving for the bene- 
fits of redemption and creation, and still is such in 
the Greek Church, but in the Western Church is a 
thanksgiving for the blessings of redemption only. It 
is the oldest unaltered part of the Liturgy. It finds its 
basis in Luke xxii. 19, and 1 Cor. xi. 24. It is found 
in full in the so-called Liturgy of St. James, and in the 
Clementine Liturgy, and was known to Chrysostom 
and Cyril. It is alluded to by Tertullian and men- 
tioned by Cyprian. It is found in all liturgies which 
conform to the historical type. In the Eastern Church 



43 OUTLINES OF LITURGICS 

the Preface is the same throughout the year, and so it 
is in the oldest Western Liturgies ; but with the devel- 
opment of the Church Year in the West many corres- 
ponding forms of the Preface were developed. Many 
were ascribed to Gelasius. 

The African Church had a number of Prefaces as 
early as the Council of Carthage in 407. Gregory the 
Great reduced the number to nine. (Daniel i. 131; 
Kliefoth ii. 214.) Of these the Reformation kept the 
Common Preface and Six Proper or Festival Pref- 
aces. 

The Preface ended with the Sanctus, Is. vi. 3, which 
is not to be confounded with the Greek Trisagion. 
(See Peter Allix, Dissertatio de Trisagii origine, 
Rouen, 1678; Bingham, xiv. 2; Daniel, Cod. Lit., iv. 
21.) In it the congregation joins the heavenly hosts 
in praise of the Lord who comes in the Sacrament. 
The Sanctus is sung by the people. The addition of 
the words, Blessed is he that cometh, etc. (the Bene- 
dictus), was ascribed to Csesarius of Aries. 

57. How did the Reformation treat the Preface? 

The Orders vary in this place. The earliest {Form- 
ula Missce, 1523, Ducal Prussia, 1525, Niirnberg, 
1525), omit the Sanctus here and bring it in after the 
Words of Institution. Wittenberg, 1533, leaves the 
use of the Preface optional. Brandenburg-Nurnberg, 
1553, and the Wiirtemberg group omit it. The Ger- 
man Mass, 1526, Nordheim, 1539, Prussia, 1558, Sax- 
ony, 1580, put the Exhortation in its place. Branden- 
burg, 1540, and Brunswick-Luneberg, have it. Saxon, 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 49 

1539, Hadeln, Brunswick, Schleswig (Kl.) have the 
Preface with the full Service on the Great Feasts, but 
ordinarily the Exhortation instead; but Bugenhagen's 
series, Brunswick, 1528, Hamburg, 1529, Lubeck, 
1 53 1, Pommern, 1535, Schleswig-Holstein, 1542, Got- 
tingen, 1530, have both the Preface and the Exhorta- 
tion. In the Seventeenth Century, while Coburg, 
1626, and Gotha, 1645, om ^ the Preface, Magdeburg, 
1632, 1653, 1740, require it on Festivals; Mecklen- 
burg, 1650, Brunswick-Liineberg, 1619, 1643, permit 
the use of Prefaces, and BL., 1657, appoints them for 
all the Sundays and Festivals. 

Luther translated the Sanctus into German verse 
but not happily. 

58. What did many Lutheran Church-Orders in- 
troduce at this point? 

An Exhortation to the communicants. The most 
accepted form is that given by Luther in his German 
Mass (22:240). It is a paraphrase of the Lord's 
Prayer, and also a declaration of the nature and pur- 
pose of the Sacrament. Another formula often used 
is taken from Volprecht's Niirnberg Spitalmesse of 
1524. (See Hofling's Urkundenbuch.) The believers 
are admonished to go to the Table of the Lord with 
equal and common need, and with a clear conscious- 
ness of what they are doing and receiving. Their 
celebration of the Sacrament is to be a reasonable 
service. (See Osiander's Grundt u. Ursach for reasons 
for this insertion.) The Mecklenberg- Wittenberg 
Series contains here an Absolution. See Hofling, Ur- 
4 



50 OUTLINES OF LITURGICS 

kund. 75. Also BN, 1592, Nbg. Agbl. 1639, 61; 
Frankf. Feldp., 1734, in the Vermahnung, Hofling ib. 

85.) 

59. What reasons may be given for the retention of 
the Preface? 

Its great antiquity, its doctrinal purity, its earnest 
Christian import and its inimitable liturgical beauty 
(Klieforth, v. 88, 89). There should he a prayer of 
Thanksgiving in this place, and there cannot be one 
more suitable. The Exhortation was regarded as a Pref- 
ace to the Communion, and such it is, but not in the 
same sense as the traditional Preface; and though 
there are strong practical and historical reasons for the 
retention of the Exhortation, it should accompany, and 
not take the place of, the Preface. 

60. Did the Reformers keep the Consecratory Prayer 
of the old Liturgy? 

A few did. At this point begins the "Canon of the 
Mass" in the Roman Liturgy, containing the com- 
memorations of the living and the dead, prayers of 
consecration, and the offering of the Body and Blood 
of Christ, to all of which Luther strenuously objected, 
and which he vigorously criticised. Therefore he re- 
jected all the prayers of this part of the service, and 
kept only the Lord's Prayer. The Pfalz-Neuberg 
KO. of 1543 has this prayer of Consecration: "Lord 
Jesus Christ, Thou Only True Son of the Living God, 
who hast given Thy Body unto bitter death for us all, 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 51 

and hast shed Thy blood for the forgiveness of our 
sins, and hast bidden all Thy disciples eat Thy Body 
and drink Thy Blood in remembrance of Thy death; 
we place these gifts, which Thou Thyself hast given, 
before Thee, and beseech Thee through Thy divine 
grace to hallow and bless them, and make this Bread 
and this Wine to be the Body and Blood of our Lord 
Jesus Christ, and to be unto eternal life unto all them 
that eat and drink thereof." (Richter ii. 28. Riet- 
schel I. 275. A discussion in Hannover, 1536, Dief- 
fenbach, Ev. Hirtenbuch II. 196. The prayer is from 
the Lit. St. Basil.) So the Book of Common Prayer 
of Edward VI., 1549, has: "With Thy Holy Spirit 
and word vouchsafe to bless and sanctify these Thy 
gifts and creatures of Bread and Wine, that they may 
be unto us the Body and Blood of Thy most dearly 
beloved Son Jesus Christ." This has been changed 
in the Book of C. P. to a prayer that "We receiving 
Thy creatures of Bread and Wine, according to Thy 
Son our Saviour Jesus Christ's holy institution, in 
remembrance of His death and passion, may be par- 
takers of His most blessed Body and Blood." The 
present Scottish Bk. of C. P. prays "That these Thy 
gifts, etc., may become the Body and Blood." (Blunt, 

708.) 

61. What succeeded the Sanctus in the Order of the 
Communion? 

As we have said, the majority of the churches pro- 
posed to use the Exhortation here, which in the first 



52 OUTLINES OF LITURGICS 

instance may have been intended to take the place of 
the Preface. In some cases it was first a paraphrase 
of the Lord's Prayer, then a preparation for the Words 
of Institution, which followed in immediate connec- 
tion with it. In other cases, it was simply a prepara- 
tion for the Communion, was immediately followed 
by the Words of Institution, and the Lord's Prayer 
came afterwards, according to the pre-Reformation 
order. The latter was and remained the use of the 
Nurnberg family of Lutheran liturgies, and also of the 
English Church; but finally the use of the Lord's 
Prayer before the Words of Institution became the 
predominant usage of the Lutheran liturgies. 

62. What was the original significance of the Lord's 
Prayer in the Communion ? 

The first direct testimony to the use of the Lord's 
Prayer in this service is found in Cyril of Jerusalem, 
but Tertullian, Cyprian and Origen bear indirect testi- 
mony to it, in that they not only call it oratio publica 
and communis, said aloud by the congregation, but 
understand the Fourth Petition to refer to the Bread 
of Life, the Eucharistic Food, and also understand 
the Fifth Petition as having reference to the oblations 
(Matt. v. 23 ff). It did not serve to consecrate the 
Gifts, which had already been consecrated, but was 
the peculiar prayer of the congregation of believers, 
and it was also the completion of the Church-Prayer. 
Said aloud by the congregation, it was at the same 
time the expression of the Christian's filial relation to 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP S3 

God and of the brotherhood of the believers, and their 
prayer for a blessed reception of the consecrated gifts. 
The minister said the closing petition, and then said 
the words which led to the distribution, and included 
both the consecration of the gifts and the self-conse- 
cration of the people : The Holy Things for the Holy! 
So the Eastern Church still has it, and so Augustine 
in his Sermo de die Paschce says: "Then after the 
sanctification of the Sacrifice of God, because He 
wished us ourselves to be His sacrifice, we say the 
Lord's Prayer." But it is different in the Roman 
Church since Gregory the Great (see letter ix. 12 to 
Joan. Syrac). Before his day the invocation of the 
Holy Ghost was omitted from this place, and the 
Lord's Prayer was taken from the congregation and 
given to the priest, and consequently it came nearer to 
the consecration of the elements. Luther's Paraphrase 
in the Vermahnung shows that it was not thought to 
be a prayer of Consecration. All the Vermahnungen 
make the Lord's Prayer a prayer of "humble access." 
When the Reformation rejected all the sacrificial 
prayers of the Canon and left only the Lord's Prayer, 
without adding a scriptural prayer of consecration, it 
at length came to have the significance of a prayer of 
consecration, which it is not, and in the Ancient 
Church was not. When our older Dogmaticians say 
that through the Lord's Prayer the elements are set 
apart for a sacred purpose (Gerhard x. 268), this does 
not agree with the nature of the Lord's Prayer, nor 
with the proper nature of a prayer of consecration, 
nor with the view of the Ancient Church. 



54 OUTLINES OF LITURGICS 

63. Had the Lutheran Liturgies no other reason 
for putting, the Lord's Prayer before the Consecra- 
tion? 

The very general adoption of this practice, as shown 
by the examples of the Saxon Order of 1539, which in 
one order had the Lord's Prayer in the Exhortation, 
but in its fuller Latin order requires the Lord's Prayer 
to precede the Words of Institution, suggests that they 
had well considered motives in adopting and insist- 
ing on this change. First, doubtless, was their recog- 
nition that there ought to be a prayer in that place, 
and the extreme difficulty of framing a prayer which 
could take the place of those in the old liturgy which 
were so objectionable; secondly, was the authority for 
the use of the Lord's Prayer in the Communion Office ; 
and thirdly, in accordance with the true nature of the 
Holy Supper and the importance of the Word in it, 
they sought to connect the Words of Institution (by 
which the elements were consecrated) as closely as 
possible with the Distribution. 

64. What follows the Consecration? 

The Pax, The Peace of the Lord be with you alway. 
Originally this was the admonition of the Bishop to 
the people to give to each other the holy kiss as a sign 
of Christian fellowship. It is the greeting of the 
risen Lord. Luther says: "A public Absolution of the 
communicants from their sins, the voice of the Gospel 
announcing the remission of sins, a unique and most 
worthy preparation for the Lord's Table." 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP 55 

65. And what is sung during the Distribution? 

The Agnus Dei, John i, 29. Luther said of this that 
it is the most beautiful proclamation of the Lord's 
death. 

66. Describe the close of the Service. 

The Service closes with a Versicle (the Communio), 
a Thanksgiving Collect (the Post communio), and the 
Benediction. 

67. What may be said cf this Service in general? 

This Service as a whole is used by nearly all the 
Christian Church. It impresses us by its simplicity 
and dignity. It is a suitable act of worship, the high- 
est act of worship of the Christian congregation. 
"The singing and reading," says the Brunswick KO., 
"and the preaching also that takes place in the Mass, 
all belong to the remembrance of the Lord, intended 
by the Scriptures." Therefore this Service should not 
be infrequent; neither should it be private. 



V 
THE SACRIFICIAL* ACTS IN CHRISTIAN WORSHIP 

ACTS OF CONFESSION, ETC. THE CHURCH PRAYER — THE 

CHURCH HYMN : ITS NATURE AND ITS HISTORY. 

68. What are the Sacrificial Acts of Christian Wor- 
ship? 

The Confession of Faith, the Formulce Solennes, the 
Prayer, said by the Minister with the assistance of 
the Congregation in the name of the Church, and the 
church-song, in which the congregation is immediately 
active. 

69. What is the part of the Creed in Worship? 

The Creed (either the Apostles' or the Nicene 
Creed) has the same relation to every act of confes- 
sion in worship that the Lesson from Holy Scripture 
has to the Sermon and the Lord's Prayer has to every 
prayer. It is fixed and normal. 

The Nicene Creed was first introduced into the serv- 
ice in Antioch by Bishop Peter the Fuller about the 
year 471, and given the place which it still holds in 
the Greek Church, in the Missa Fidelium before the 
Preface. It was introduced into the service at Constan- 

*As to the distinction see Dieffenbach, Hirtenbuch II. 223, 
233, 236. Also Luther's works, ErL, 13, 70 ff. 19, 46 f. 

(56) 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 57 

tinople in 511; in the West and in the Spanish Church 
under Reccared in 589, and recited by the Congrega- 
tion before the Lord's Prayer. Thence it came, with 
the addition of the ftlioqae in the third article, to 
France and Germany under Charlemagne (see Wala- 
frid Strabo,De rebus eccles. c. 22), where it was placed 
after the reading of the Gospel. Finally, it was ac- 
cepted by Rome under Benedict VIII., in the year 
1014. Luther rightly kept it, and in 1524 gave it to 
the people in versified form, to be sung by them after 
the minister had introduced the first line. 

70. Give the history of the Introit. 

The Ancient Church began its chief Service with 
the Psalms; singing them antiphonally, i. e., by two 
choruses of the congregation, or by the precentor and 
the whole congregation; or hypo phonic ally, the pre- 
centor merely beginning, and the congregation repeat- 
ing his last words (App. Constt*, ii., 57) ; or epiphon- 
ically, the congregation responding in fixed doxolo- 
gies. By the time of Basil the Great this song had 
been naturalized in the Eastern Church, and it was 
rendered familiar in the West, especially through Am- 
brose, and rapidly spread there. The Roman Bishop 
Ccelestinus I. (422-432) ordained that on every Sun- 
day and Festival, while the congregation was assem- 
bling, an appropriate Psalm, called Introitus, should 
be sung antiphonally by a double choir (Liber pontif., 
c. 42; Bona, de rebus liturg., p. 312: olim integer 
Psalmus cani consuevit). Gregory the Great, in his 
antiphonal zeal, which extended to all the parts of the 



58 OUTLINES OF LITURGICS 

Service, went a step further, and made the Introit to 
consist of only certain verses of a Psalm. Gregory 
the Great, says Bona, selected one Antiphon from them 
for the Introit, and others for the Responsory, the 
Offertory, and the Communion. Introits taken from 
the Psalms were called regular; and the few taken 
from other books of the Bible were called irregular. 
A series of Sundays before and after Easter (Invoca- 
vit to Ex audi) got their names from the first words of 
their Introits. 

71. Describe the construction of an Introit. 

It consists of 

1. A brief text, generally taken from a Psalm, an- 
nouncing the fact or idea of the day, which properly 
is an antiphon. 

2. A praying, thanking or monitory Psalm-text, gen- 
erally the first verse of the Psalm from which the Anti- 
phon was taken. This points to the earlier use of the 
whole Psalm. 

3. The doxology, with which from old time all 
Psalmody concluded. 

Afterwards, beginning in the Eleventh Century, on 
Festival days additions were made, taken from the 
writings of the Church Fathers. But these are no 
longer found in the Missale Romanum. 

72. How did Luther treat the Introits? 

In the Formula Missae he retained them, and di- 
rected they should be sung by the minister and the 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 59 

choir; but he added that he would prefer to use the 
whole Psalms from which they were taken. But the 
overwhelming majority of the Kirchenordnungen very 
properly did not agree with him. They either pre- 
scribed a German hymn in place of the Introits be- 
cause of the difficulty in singing it, as Luther did in 
his German Mass, or they reduced them to a few for 
the sake of the congregation. The use of the Introits 
was adopted by all Lutheran liturgies up to the seven- 
teenth century. The first to omit them was the Osna- 
bruck KO., 1652 (Kliefoth, v., 12-17). In the Com- 
mon Prayer of Edward VI., Introits (but not the tra- 
ditional ones) were retained, but they were given up 
in 1552, and the Psalms were re-arranged, some being 
selected as appropriate to certain days (Trollope, viii., 
1; Proctor, 265). 

The traditional Introits are to be found in Missale 
Romanum, in Spangenberg's Kirchengesaenge, 1545; 
in Lucas Lossius, 1561, Niirnberg Officium Sacrum; 
Blunt's Annotated Book of C. P., and The Common 
Service for Ev. Luth. Congregations. 

73. What do we mean by formulce solennes? 

They are liturgical formulas, which partake of the 
nature of a confession of faith and of prayer. Some- 
times they introduce a part of the Service, and some- 
times they close it. Sometimes they are a testimony, 
and again they convey an admonition. They afford a 
solemn expression of certain elements of the life of a 
believer, especially of those which belong to the Fes- 
tivals. They give to the varying acts of worship a 



60 OUTLINES OF LITURGICS 

fixed fulcrum. They also give it the form of a dia- 
logue. In general they give dignity to the Liturgy, 
and assure its connection with Christian antiquity. 
They are the standards around which the variable 
parts of the Service, the Lessons, the Collects and the 
Addresses, gather. 

74. Name the Principal among these. 

1. The Amen, as Augustine calls it, the Consensio 
or Adstipulatio of the people. The Reformation gave 
it back to the people. By it they expressed their con- 
currence in the prayer said in their name. This re- 
sponse was customary in the Old Testament, Deut. 
xxvii. 15 ff. ; Neh. viii. 6; 1 Chron. xvi. 36; and also 
in the Church from the earliest time, 1 Cor. xiv. 16. 

2. The Kyrie Eleison, Vox deprecationis (Greg- 
ory), goes back to passages like Ps. li. 3; Matt. ix. 2J, 
xv. 22. It was at first the cry of the congregation in 
answer to the prosphonesis of the Deacon, as in the 
Litany. Since Gregory the Great it has been sepa- 
rated from this prayer, the Christe eleison was added, 
and a reference to the Trinity was given to the three- 
fold cry. The Kyrie was then developed, on the one 
hand into forms and repetitions according with the 
significance of the day, or out of the so-called Leison 
rose the Kirchenlied, the Church Hymn (see Hoff- 
mann v. Fallersleben, Geschichte des deutschen Kirch- 
enliedes bis auf Luther, 1861). The Lutheran Church 
retained the independent Kyrie, but reduced it from 
the ninefold Kyrie, which bade fair to be a vain repeti- 
tion, to the threefold (yet see the Wittenberg KO., 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 6 1 

1533), and let the people join in it. The Kyrie is not 
specifically a confession of sin, but a cry of need. 

3. Both the lesser Gloria and the Great Doxology 
are derived from Holy Scripture. The former rests 
upon the doxologies of the New Testament (Rom. 
xvi. 2J; Eph. iii. 21 ; Phil. iv. 20), and even in the most 
Ancient Church was sung at the close of every Psalm 
or part of a Psalm. In the beginning it consisted of 

the simple formula Gloria Patri, etc., in saecula 

saeculorum, Amen; but in consequence of the Arian 
controversy {propter haereticorum astutiam. Cone. 
Varense ii. 5) the words were added, Sicat erat in 
principio, etc. 

The great Gloria, the Hymn of the Angels, con- 
sisted originally of only the words of Scripture, Luke 
ii. 14. But the words, We praise Thee, we bless Thee, 
etc., were added quite early, perhaps by Hilary (died 
366; yet compare App. CC. ii. 59, vii. 47, and viii. 13). 
In the Roman Church it is sung every Sunday except 
in Advent and Lent by the choir, after the priest has 
intoned the first words of it. Thus also in the Luth- 
eran Church at the beginning; but after it had been 
wrought into a German hymn by Nicolaus Decius 
(1531) it became more and more the custom for the 
congregation to sing it in the versified form. 

4. The Graduale, the Epistle-sentence, in the Roman 
Mass is commonly a short part of a Psalm sung be- 
tween the Epistle and the Gospel. It gets its name 
from the steps of the ambon or choir, from which the 
deacon sang it. 

5. The Hallelujah and the Hosanna. The former is 



62 OUTLINES OF LITURGICS 

taken from the Jewish Passover-liturgy. It is the song 
of the redeemed, in praise of the Risen and Glorified 
Christ (Rev. xix. i, 3, 6). It was employed especially 
in the Fifty Days between Easter and Pentecost, while 
in Lent it was omitted. It is said to have been intro- 
duced into the Roman Service from that of the Church 
in Jerusalem by Jerome. (Kliefoth, ii. 26.) It varies 
with the season. In the Mozarabic Liturgy the Halle- 
lujah did not consist of that word only, but of pas- 
sages from the Psalms, begun and ended with Halle- 
lujah, (lb. 299.) 

The love of song natural to the German people 
took hold of this, and at first without a text, and after- 
wards with texts, joined to it the jubilationes and se- 
quences. (See Daniel Cod. Lit. i. 28.) Luther called 
the Hallelujah a perpetual voice of the Church, the 
commemoration of its passion and victory. 

The Hosanna (Ps. cxviii. 25 ; Matt. xxi. 9), the song 
of triumph to the Messiah entering His capital, is an 
utterance of joy in the continuous coming of the Lord, 
especially in His Supper. Palm Sunday was called 
the Hosanna Festival. 

As the Hallelujah expresses the joy of Eastertide, 
the Gloria in Excelsis the thought of Christmas, and 
the Kyrie the thought of the Passion Season, together 
in the Sunday Service they unite the significance of 
all the seasons, and serve as liturgical pointers to 
designate the chief factors in the composition of the 
Service. 

6. The Agnus Dei, taken from John i. 29, was used 
by the Old Catholic Church (App. CC. ii. 59), in the 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 6$ 

early morning Service. As an independent hymn it be- 
longs to the Western Church, and appears as a choir 
song in the Holy Supper since Gregory the Great. 
The threefold repetition of it, with Give us Thy peace, 
began about 1120. The Lutheran Church gave it back 
to the people and developed it into the O Lamm Gottes 
unschuldig of Nicolaus Decius, 1523. 

7. Among the Intonations or Responsories taken 
from the Holy Scriptures, the most usual are the Ad- 
jutorium (Ps. cxxiv. 8), the Benedicamus, the Bene- 
dicite (Ps. lxxii. 19), the Gratias (Ps. cxviii. 1), the 
Votnm Davidicum (Ps. cxxi. 8), and the Nunc di- 
mittis (Luke ii. 29), which in the Greek Church is said 
at the close of the Liturgy, and also is found after the 
Distribution in the oldest Lutheran liturgies (Bugen- 
hagen, 1524; Dober, 1525; Strasburg, 1525). Luther 
made of it a song for the congregation, Mit Fried und 
Freud ich fahr dahin, and put it in its appropriate place 
at the end of the Vespers, so that it fitly closes the 
whole day of worship. This is its place in the Roman 
Breviary, as the Canticle for Compline. 

8. The Salutation and Response, Ruth ii. 4, and 2 
Tim. iv. 22, is found in the earliest Eastern liturgies 
at the beginning of the Preface. In the Mozarabic 
and African liturgies it introduces the Lections. Be- 
fore the Collect in the Liturgy it marks the transition 
to the second part of the Service, made by the Les- 
sons and the Sermon, to which part the Collect be- 
longs. In the Mediaeval Church the Salutation and 
Response introduced every integral part of the Serv- 
ice, and served to refresh the consciousness of com- 



64 OUTLINES OF LITURGICS 

munion between the Minister and the People. It is 
the best wish the Minister can utter for his people, and 
the best wish they can have for him. (Florus in 
Lohe.) 

Annotated Bk. of C. P., 199; Chrys. II. Cor. Horn, xviii. 
63; Cyprian, Ep. 33; Harnack Th. Gottesdienst, 359; Dale on 
Eph. i. 1, 2, p. 22: "It is the prerogative and function of 
priests to bless in God's name. This prerogative belonged to 
the Apostles and in this salutation he is discharging the 
function. The tradition of this august and benignant power 
has never disappeared from the Church; but in the dark and 
evil days through which Christendom has passed it came 
to be restricted to those who claimed to be priests in a sense 
in which ordinary Christian men are not. But even in 
churches which have conceded to the priesthood an exclusive 
sanctity there survive traces of the original dignity of the 
people. The old form of the ancient liturgies is still retained, 
and when the priest says to the congregation, The Lord be 
with you, the congregation replies, And with thy spirit. The 
blessing of the priest bestowed on the people is answered by 
the blessing of the people bestowed on the priest." 

75. State the general principles which govern the 
Prayer of the Congregation. 

God is a Person, and we may address Him as such. 
Our whole life ought to be a continual prayer (Luke 
xviii. 1 ; 1 Thess. v. 17) but to witness that it is such, 
and to maintain and increase this disposition of mind, 
a distinct act of prayer is needed. The consciousness 
of guilt necessarily compels to a confession of sin and 
prayer for forgiveness ; the consciousness of grace 
impels to thanksgiving to God and praise to His name ; 
and both inner and outer need, our own need and the 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 65 

need of others, move us to supplication and inter- 
cession. Where there is no impulse to prayer, there 
can be no true and living faith. This is true of com- 
mon prayer also in contradistinction from private 
prayer. We are not isolated persons, but in virtue of 
our union with both the First and the Second Adam, 
we form a natural body and a spiritual congregation. 
"Our prayer is public and common," says Cyprian 
(de oratione), "And when we pray, we pray not for 
one but the whole people, because all are one." The 
Church prayer always has in view the wants of the 
whole congregation, and therefore maintains a certain 
spiritual mean. The most ancient formularies that 
have come down to us have this character, both in 
their contents and form (see the prayer of the Roman 
congregation about the year 96 in Bryennios' edition 
of Ep. Clem, ad Cor., 1875, p. 59 ff., the prayers in the 
Teaching of the Twelve Apostles, c. 10, and in the 
Apostolic Constitutions, vii. and viii.), and so have the 
formularies in the Agendas of the time of the Refor- 
mation. It was not until the period of Pietism that the 
perception of the difference between the subjective 
Christian Prayer and the Church Prayer, was grad- 
ually lost. The period of Rationalism no longer knew 
what it was to pray aright. 

76. Give the characteristics of the Church Prayer. 

The public prayer of Christians in their common 
worship, is first of all real prayer. It is directed to 
God alone, its source is faith in Him, and its only ob- 
ject is to be heard of Him. In proportion as it seeks 
5 



66 OUTLINES OF LITURGICS 

other ends, e. g., to touch or please the congregation, 
it is not a prayer, it is a mock prayer, it becomes a 
mere form of speech, in which either dry and sterile 
meditation rules, or disgusting sentimentalism and arti- 
ficial pathos, intended artificially to fan the dying fire 
of devotion. Such prayers take God's name in vain. 

It is not a mere wish, it does not propose to God 
some benefit, it does not reflect, and politely converse 
with God, but asks like a child, in confidence in His 
grace alone, and it thanks and praises Him. This is 
possible only if it be prayer in the name of Jesus, in 
whom we not only get the right and power to come 
before God boldly, but also receive the Holy Ghost, 
who teaches us what to ask for, gives the childlike 
mind, and makes intercession for us (Rom. viii. 15, 
26). Such faith is expressed in all the old prayers, 
especially at their close. 

7J. What ought such a prayer contain? 

Supplication and intercession, thanksgiving and 
praise. These are always bound together in the Chris- 
tian consciousness (1 Tim. ii, 1-4). Though in dif- 
ferent cases and different acts of worship one or other 
of these may be more prominent, no worship is com- 
plete in which only one of these elements finds ex- 
pression. 

Supplication embraces primarily spiritual blessings, 
but our Lord has taught us in the Fourth Petition of 
the Lord's Prayer that it does not exclude prayer for 
bodily blessings, or for the lessening or removal of 
temporal evils. But we ought always hold earthly in- 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 67 

terests in relation to our salvation, and therefore can- 
not pray for them unconditionally, much less in a 
fleshly sense. 

Intercession is a part of the very essence of Chris- 
tian prayer; and inasmuch as grace is common to all 
(Tit. ii. 1), it includes prayer for all men (i Thess. iii. 
12; 2 Peter i. 7), especially for the brethren and for 
the need of all Christendom ( 1 Peter i. 22), and particu- 
larly for all who are in authority (1 Tim. ii. 2. Hatch: 
Greek Thought, 305). In reference to prayers for the 
dead, the Scriptures say nothing, but declare that the 
lot of everyone is decided at death (Luke xvi. 25, 26; 
Heb. ix. 27). They know only the blessed and the 
damned. Therefore the Evangelical Church has re- 
jected the impetrative intercession for the dead. The 
Roman practice is connected with the doctrine of 
Purgatory, of the merit of penances and the offering 
of the Mass. Luther says (18:268; 13:15, 16): 
"For the dead, inasmuch as the Scripture says nothing 
about them, I hold that it is no sin to pray somewhat 
on this wise in one's own devotion: 'Dear God, if the 
souls can be helped, be merciful to them/ And when 
this has been done once or twice, let it suffice. For the 
vigils and soul-masses and year's-minds are of no use, 
and a mere speculation of the devil." But we must 
make a difference between such direct intercession 
and the thankful votive commendation of the dead to 
the grace of God, which is an expression of love and 
of the fellowship of believers on earth with those who 
sleep in Jesus through our Lord. Therefore, the Apol- 
ogy (269) protests against the charge of having fallen 



6% OUTLINES OF LITURGICS 

into the heresy of Aerius. (See Stirm, Darf man fur 
die Verstorbenen betenf Jahrb. /. deutsche Theol- 
ogie 1861, 278 ss.) Hofling: v. Opfer 218, 219. As 
to Gregory's Visions, C. R. 24-497, 8. See Hannover, 
I 536, by Urb. Rhegius; approved by Luther: "It is 
an ancient fine custom, but must be rightly done. We 
must not first offer for their sins, but should give 
thanks for the One Sacrifice which all of us enjoy in 
this life and after this life. We cannot hold that 
Christians after death must be tortured in Purgatory 
and be redeemed by the sacrifice of the Mass, and the 
Holy Scriptures say no such thing." 

78. What rules hold for the form of the Church 
Prayer? 

It must be childlike and artless. 

It must not contain phrases that are meant to be 
"touching," but should be terse and pregnant. It can 
be a silent prayer (as Luther in his Formula Missce 
has before the Sacrament "a short silence"), or it can 
be said aloud ; it can be a free prayer or a formulary. 
There must be free prayer; but free prayer is not a litur- 
gical prayer, it is not a congregational prayer, and still 
less are different congregations and the great Congre- 
gation bound together in it. The formulated prayer 
goes forth from all, is known to all, and is acknowl- 
edged by all. 

79. What should be its place in the Service? 

It is not advisable to heap up the whole act of prayer 
in one part of the Service. It should be distributed 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 69 

over the whole Service, that the sacrificial element 
may permeate all its chief parts, and that greater 
emphasis may be given to all the parts of the prayer. 

80. What is the norm for all prayer? 

The Lord's Prayer. We find the Doxology, though 
in a shorter form, in the Teaching of the Twelve Apos- 
tles, c. 8. But we must not be guilty of vain repetition 
of it, such as is made in the Rosary-prayers, a cus- 
tom which arose among the anchorites in the East 
(Sozomen, vi. 29), was found here and there in the 
West, became general in the West about noo (may 
have been introduced by Peter of Amiens), and in the 
Thirteenth Century became usual under the patronage 
of the Dominicans. Its repeated use in the Chief Serv- 
ice at the Holy Supper ought to be avoided. In the 
Anglican Service it occurs five times. Alterations and 
paraphrases of it are inadmissible, except in the reg- 
ular paraphrase of Luther, in which he leaned on an 
older paraphrase. 

81. What is the history of the Litany f 

The earliest appearance of the Litany is in the Apos- 
tolic Constitutions, where the Deacon announces the 
prayer (Prosphonesis) , and the people respond, Kyrie 
eleison, Lord, have mercy. The word Litany is used 
of earnest prayer under the pressure of inward and 
outward necessities. (Eusebius, Life of Constantine 
ii. 14; iv. 1.) In the Western Church it was applied 
to Processions with Hymns and Prayers, which were 
not unknown before, but in the Fifth Century became 



70 OUTLINES OF LITURGICS 

a fixed institution. The introduction of this custom 
was ascribed to Claudius Mamercus, bishop of Vienne 
(about 450). It became usual to keep three days be- 
fore Ascension Day as Rogation Days, and on them to 
make processions through the fields, imploring the 
blessing of God upon the fruits of the earth. 

Gregory the Great introduced the Litania Septi- 
formis, so-called because seven classes took part in it, 
namely, Clergy, Monks, Virgins, Wives, Widows, the 
Poor and Children. (Ep. xi. 2.) Others speak of a 
"Septiform Litany," so-called because "in each order 
of saints, as Apostles, Martyrs, etc., seven were in- 
voked by name" (see Annotated Bk. of C. P. 222). A 
specimen of the older form of the Latin Litany is pre- 
served for us in a codex of the Abbey of Fulda, and is 
to be found in Daniel C. L. i. 118. But gradually the 
worship of the Virgin and the Saints was connected 
with the Litany, and the response became Ora pro 
nobis, Pray for us. In the Sixteenth Century the Ro- 
man Church had a great many litanies, but since the 
Constitution Sanctissimus, under Clement VIII., 1601, 
these have been reduced to three— the Litany of the 
Saints, the Litany of Our Lady, called the Lanreta- 
nian because addressed to the Virgin of Loretto, and 
the Litany to the name of Jesus, of Jesuitical origin. 

The Reformed Churches (Conf. Helv. ii.), because 
of the superstitious abuse of this form of prayer, re- 
jected it altogether. 

Luther, on the other hand, is said by Gerber to have 
declared the Litany to be after the Lord's Prayer the 
best that ever came to earth, or ever was thought of. 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 7 1 

He called it "useful indeed and salutary!' He pre- 
pared and published a corrected Latin Litany and a 
German form. In these he retained the form and gen- 
eral character of the Litany of the Middle Ages and 
all that was sound in it. But he omitted the invoca- 
tions of the saints, the petition for the pope, and inter- 
cessions for the dead. He omitted and shortened what 
was superfluous, put the petition against all sin before 
the petition against all evil, and introduced prayers for 
faithful ministers, for the Word and Spirit, for rulers, 
for those who have erred and are deceived, and for 
the fallen, troubled, the widows, orphans, and all men, 
even enemies. In his emendations he probably leaned 
upon older forms; and he was followed by Cranmer 
in the English Litany. The Litany thus heartily intro- 
duced at Wittenberg was adopted by other Kirch- 
enordnungen with various modifications; the most 
curious of which, probably, was Bugenhagen's direc- 
tion in 1546, when the pope made a treaty with the 
emperor and proclaimed a crusade against the Luth- 
erans : Add in the Litanies, That Thou wilt vouchsafe 
to deliver us from the blasphemies, lusts and murder- 
ous rage of the Turks and of the pope. 

The Litany was set for Wednesdays and Fridays; 
Ember-days, Ordinations, special occasions of Com- 
mon Need, for Commemorations of great public calam- 
ities; and for Sundays on which there were no Com- 
municants. (Kliefoth, v. 66, vi. 369.) 

82. Describe the Structure of the Litany. 

It is a responsive prayer, intended to be sung. It 



72 OUTLINES OF LITURGICS 

was sung either by the minister and congregation, or 
by the choir and the people, or by three or four of the 
choir-boys with the people. 

It is a prayer addressed directly to Our Lord, the 
Second Person of the Holy Trinity. 

After the pattern of the most ancient Church 
Prayers, its structure agrees with I Tim. ii. i. 

It consists of Invocations, Deprecations, Interces- 
sions and Obsecrations. It begins with the Kyrie, 
prays for all conditions of men, and ends with the Ag- 
nus Dei. It appeals to every element of the life and 
passion of our Lord, believing each to be sacramental 
as well as exemplary. (See Lohe's Agende, 1884, p. 
159.) 

83. What is the Te Deum? 

The so-called Ambrosiano-Augustinian Symbol. 
Luther praised it highly, and in 1539 translated it into 
German. It is the Church's universal prayer of praise 
and thanksgiving. In earlier time it was sung every 
day in Easter-tide. It is of Eastern origin, was put 
into Latin by Ambrose, and soon spread throughout 
the West, where it was given place after the Lessons 
of Matins on every Sunday and Festival except the 
Sundays in Lent. It contains a pure and powerful con- 
fession of the Trinity. In liturgical use a Collect was 
joined to the end of the Te Deum, but it was always 
a thanksgiving Collect with a preceding Versicle. 
(Luther 56: 345.) In 5\ 5\ Times, June 27, 1891, is 
an account of a Latin MS. of Irish origin found in 
the Harleian Library. It has not the last eight verses. 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 73 

The Te Deum is there traced to Africa in the age of 
Cyprian. 

84. Mention other Canticles. 

The Benedictus, or Song of Zacharias (Luke i. 68 
ff.), and the Magnificat, the Song of the Virgin (Luke 
i. 46 ff.), were in use as greater Psalms as early as the 
Sixth Century in the Hours and in the Minor Services. 
Luther gave them the same place. He turned them 
into German verse and in this form they soon passed 
into the use of the people. 

85. What are the Collects? 

The Collects are so called, not because they com- 
prise much in a few words, but as prayers in which the 
wants and perils, or wishes and desires, of the whole 
people or Church, are together presented to God. 
(See Petri, Agenda der Hannoverschen KOO. ii. 79.) 
As Cyprian says of the seventh petition in the Lord's 
Prayer, "It includes all our petitions in collected brev- 
ity/' so in the Collect the Ancient Church compre- 
hended the prosphonesis. The Collects are compre- 
hensive prayers, varying with the Seasons and Festi- 
vals of the Church Year, which our Church has for 
the most part derived from the Ancient Church, but 
some of them she herself has composed. They are 
either supplicatory or penitential Collects, which as in- 
troductory prayers (read before the Epistle and Gos- 
pel) express the fact of the day or the fundamental 
thought of the Season and connect with it a supplica- 
tion for appropriate grace; or they are Collects of 



74 OUTLINES OF LITURGICS 

praise and thanksgiving, which as closing prayers be- 
gin with thanks for the gift of grace received and end 
with a prayer to be kept in the same. 

The great majority of the Collects date from the 
Fifth and Sixth Centuries, and are ascribed to Leo the 
Great, Gelasius or Gregory. It is probable that they 
were formed on Greek models, and they may repre- 
sent the condensation of older forms. Their model 
may have been given by Acts i. 24, 25, and Acts iv. 
24-30. They consist of an Invocation of God; the 
statement of some deed, or promise or attribute of 
God, upon which the petition is based; a definite peti- 
tion ; perhaps the statement of the blessed result hoped 
for; and a pleading of the Name of Christ or an 
ascription of praise. 

The Gregorian Mass gave a special Collect to every 
principal Service; but Walafrid Strabo already com- 
plained of their excessive numbers, and after him it 
often happened that three, four and even more Collects 
were sung in succession. Several Lutheran Orders 
(as Lauenbarg and Brandenburg-Niirnberg) allowed 
this, especially on Festivals. To these were added Col- 
lects belonging to the several Epistles and Gospels, as 
those of Matthesius and of Veit Dietrich. Luther 
favored the custom of varying the Collect with the 
season, but ordained that only one, not several, should 
be used before the Lection. In this he was followed 
by the majority of the Kirchenordnungen. Harnack 
does not favor a change of Collects on every Sunday, 
because the congregation ought to pray them, too, and 
therefore ought to know them. 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 75 

"The spirit of the ancient Church shines forth from 
the Collects, and also in the very matter a certain apos- 
tolical gravity ; in their sense and in the arrangement of 
the words there is a pleasing and perspicuous accord." 
Bona, R. L. y II. 5. Each is "a single breath of the soul, 
dipped in the Blood of Jesus Christ, and offered to 
God with prayer and thanksgiving." Lohe. 

The originals of the Collects may be found in Pal- 
mer Origines Liturgicce and Procter on the Book of 
Common Prayer and in the Gelasian and Gregorian 
Sacramentaries ; and the German originals in Lohe, 
as well as in the Kirchenordnungen and Cantionales. 

86. What is the History of the "General Prayer?" 

For the Apostolic age and that immediately suc- 
ceeding it, see 1 Tim. ii. 1-4, with the Prayer in Clem- 
ent of Rome's Letter to the Corinthians. According 
to Justin, this prayer had its place immediately after 
the admonition by the President, and probably was 
said by the deacon, the people making it their own by 
the Response, Kyrie Eleison. Originally the General 
Prayer had this form in the Western Church (see 
the fragments of the old Roman Mass in Mone). The 
ancient place of the Church Prayer was at the close 
of the Missa Catechumenorum. It embraced petitions 
for each class of the uninitiated and for the penitents, 
at the close of which each class was dismissed. 

In the first centuries the Congregational Prayer 
formed an especial act of worship, in connection with 
the offering of gifts of the people, between the Ser- 
mon and the Communion. The congregation offered 



76 OUTLINES OF LITURGICS 

themselves to the Lord, bringing the fruits of their 
lips in prayer for all conditions of men, and bread 
and wine as representative of the fruits of the earth 
which God had given them, and as the fruits of their 
works. For the latter they gave thanks, and from 
them they took what was necessary for the Com- 
munion, and the rest was devoted to the use of the 
poor and of the church. (Chrys. II Cor. Horn, xviii. 
63. Luther 56, 56. Ho fling v. Opfer, 24. ff. 209 ff.) 
The Sacrificial theory of the Mass gradually over- 
whelmed this ancient act of the oblations. The Gen- 
eral Prayer and the special Intercessions and Thanks- 
givings were pushed close to the Consecration and 
offering of the Sacrament, and became a part of the 
Communion itself; it being thought that prayer of- 
fered in the offering of the Mass would be sure to be 
heard and answered. The people no longer offered 
Bread and Wine for the Supper, but offering became 
the exclusive function of the Priest. Contributions were 
received, but not as a part of the Liturgy. These offer- 
ings no longer were alms for the poor and a sacri- 
fice of self, but were considered a meritorious work; 
and the Offertory, which was the preparation of the 
Cup and Bread, took the place of the ancient act of 
Oblations. During the period between Coelestine I. 
(f432) and Gregory the Great, all but a few remnants 
of the General Prayer fell out of the canon of the 
Mass. And the same thing occurred in Spain and 
Gaul. 

The Lutheran Orders rejected the Offertory of the 
Roman Mass; the Brandenburg Order of 1540 be- 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 77 

traying its departure from the normal type by admit- 
ting it in its traditional form. The Roman Offertory 
treats the unconsecrated Elements as if they were the 
Body and Blood of the Lord and offers them as a sac- 
rifice. Such an Offertory was an abomination, Luther 
knew the origin of this rite. In his sermon v. Hoch- 
iviirdigen Sacrament des Leichnams Christi he says, 
"Of old they brought food and goods into the church 
and there distributed them to those who had need, as 
St. Paul writes, I Cor. xi. 21, 22." He recognizes that 
the custom of offering a penny at the Ember-seasons is 
derived from the old act of Oblations. Brenz had this 
view too, and Chemnitz (Ex. Cone. Trid. 451) gives an 
account of the old Oblations. Luther approved of 
such offerings, but he combated the notion that there 
was any merit in making them. He complained that 
"Everything has been turned upside down ; out of the 
Sacrament which is no sacrifice, they have made a 
sacrifice; and out of the prayers and gifts of love, 
which are a sacrifice, a sacrifice of thanksgiving, they 
have made a meritorious and atoning work." 

Accordingly in the "Sermon von der Messe" he ex- 
presses the opinion that in the Service it would be 
better to be satisfied with the sacrifice of prayer. 
"We should offer ourselves with all we have in earnest 
prayer, as we say, Thy will be done on earth as it is 
in Heaven. Hereby we should offer ourselves to the 
will of God, that He may make of us and out of us 
whatever He pleases; and we should add praise 
and thanksgiving from our whole heart, for His un- 
speakable sweet grace and mercy, which He has 



7& OUTLINES OF LITURGICS 

promised and given in this Sacrament." In his Ger- 
man Mass he would allow the collection of offerings, 
but in that Service of the perfect Christians which he 
speaks of as a desideratum, Chemnitz (iv. 221) reckons 
the collatio eleemosynarum as one of the objects of the 
assembly of Christians on the Lord's day. (See C. R. 
25, 350.) In some of the Reformed Churches a collec- 
tion was taken up during the General Prayer or during 
the Sermon; and in the Lutheran Churches the col- 
lection of offerings found no fixed place in the Service. 
In some it was made apart from the Service ; in some 
offerings were gathered before the Sermon, or during 
the General Prayer, or during the Communion, or 
after the Service, at the Church door. 

It is evident from the foregoing that the offerings 
for the poor and for the Church belong in close con- 
nection with the offering of prayer. (Heb. xiii. 1, 15, 
16; 2 Cor. viii. 5; See Kliefoth, v. 40 ff.) 

Luther said (x. 1623), "The Christian Church has 
no greater resource against all that may assail her, 
than such common prayer." While there are some 
variations, the Lutheran Orders of the best type place 
the General Prayer after the Sermon and before the 
beginning of the Communion. 

87. What peculiar arrangement of the General 
Prayer do we find in the Lutheran Church? 

If there be no communicants present, the majority 
of the Orders bid that the congregation be admon- 
ished and the Litany be used. Or a few allow the use 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 79 

of the Paraphrase of the Lord's Prayer. A larger num- 
ber offer a formulary which really is an admonition to 
prayer. 

88. Where is the best collection of Lutheran formu- 
laries to be found? 

In Hofling's Urkundenbuch. 

The Church Hymn. 

89. What are the essential characteristics of the true 
Church Hymn? 

It must be a song and a folksong, without sentiment- 
alism or bald reflexion. It must be churchly ; that is, 
it must be not merely a spiritual, a Christian song, but 
the great facts of salvation, which are its source and 
element, must sound in it, even as they live in the 
faith of the Church. It is a song of the people of God. 
In it no experience or fancy, no complaint or consola- 
tion, is taken by itself. Such songs are a power among 
the people. They are their inheritance also, a product 
of all classes from the peasant to the prince. 

90. Had the Apostolic Church any such? 

The old Testament Psalms, which it was usual to 
sing in the Apostolic age, after the example of our 
Lord, form the root of Christian poesy, which closely 
copied them, as we may see in the song of Zacharias, 
of Simeon and of the Virgin. The Apostles Paul and 
Silas sa!ng a hymn in the prison (Acts xvi. 25), and 
Paul admonishes the congregation to sing Psalms and 



So OUTLINES OF LITURGICS 

Hymns and Spiritual Songs (Eph. v. 18, 19; Col. iii. 
16). Abundant evidence of Psalmody in the Apostolic 
age is given in the Apocalypse (iv. 8; v. 9 ff., 12 ff. ; 
xix. 6 ff.) and elsewhere. 

91. Give the farther history of Church Song. 

Pliny the Younger records that in the post- Apostolic 
age the Christians were accustomed to sing respons- 
ively a hymn to Christ as God; and in the time of 
Tertullian the African Church must have been rich in 
hymns and songs (de spectaculis, c. 29; ad ax or em, II. 
c. 8; de orat. c. 27; apolog. c. 39). The oldest hymn 
that has come down to us is a turgid Tlavyyvpig rov loyow 
to be found after the third Book of the Paedagogus 
of Clement of Alexandria, and probably was com- 
posed by him. The Apostolic Constitutions speak of 
hypophonic Psalm-singing and of a precentor. Eu- 
sebius {History vii. 30, 10) speaks of "Psalms to 
our Lord Jesus Christ/' the "modern productions of 
modern men." Christian Hymnology seems to have 
had its earliest bloom in the Syrian Church, where 
Bardesanes, and yet more his son Honorius, tried 
to spread their Gnostic speculations by means of 
hymns. (See Irenaeus I. 13 ff.) Their principal 
opponent was Ephraem Syrus {os facandam et co- 
lumna ecclesice), who replied with orthodox songs and 
also founded a sort of school of poetry in Syria. 
But when the Arians and other sects began to have 
processions with hymns and antiphons which drew 
after them much people, the Council of Laodicea or- 
dained in its 59th Canon, That it is not expedient to 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 51 

sing private songs in the Church. This prohibition had 
no effect. The private songs had to be displaced by 
churchly songs. Gregory of Nazianzen tried to accom- 
plish this. A number of his songs have come down 
to us, but they did not pass into general use in the 
Church, probably because they were pompous, rhe- 
torical, and artificial in their rhythmical form. The 
hymns of Synesius of Ptolemais (f43o) on account 
of their neoplatonism, were much less fit for churchly 
use. On the other hand, the simple and clear com- 
positions of John of Damascus (f 754) did find ac- 
ceptance. Yet the Oriental Church did not have what 
we call the Church Hymn (Kirchenlied) in distinction 
from the Hymnus. It was left for the Western Church 
to develop a bloom of Christian poesy, such as the 
Orient does not know. 

The great choir of poets in the Latin tongue is 
opened by Hilary of Poitiers (f 366), whose Liber 
Hymnorum is lost; yet we have from him the beau- 
tiful morning hymn 

Lucis largitor splendidce, 
O Giver of the shining light. 

More important and more influential is Ambrose, 
whose hymns and songs of praise were so attractive to 
Augustine {Confessions, ix. 7; x. 33; cf. Paulinus, 
Vita Ambrosii). Of the many songs ascribed to him, 
the Benedictine editors acknowledge but twelve as 
genuine, among which are 

O lux beata Trinitas. 
O Trinity of blessed light! 
6 



82 OUTLINES OF LITURGICS 

2Eteme Rerum Conditor. 
Creator blest, eternal King. 

Aurora lucis rutilat. 

Light's glittering morn bedecks the sky. 

Veni Redemptor Gentium. 
Redeemer of the nations, come. 

A Christmas song in German, Nun kommt der 
Heiden Heiland. 

In the fifth century the Spaniard Prudentius (f be- 
fore 413) should be mentioned, several of whose 
hymns have passed into the use of the Church, e. g., 
the elegiac burial-song 

Jam moesta quiesce querela. 

Also Sedulius (f about 454), the author of 

A Solis Ortus Cardine. 

From lands that see the sun arise. 

Venantius Fortunatus, bishop of Poitiers (f about 
606) is especially distinguished. From him came the 
Christmas hymn, 

Agnoscat omne sceculum; 

the Passion hymn, 

Vexilla regis prodeunt. 

The royal banners forward go; 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP &$ 

and the Easter song, 

Salve festa dies. 

From Gregory the Great we have some spiritual 
hymns, e. g., 

Rex Christe, factor omnium. 

O Christ, the heaven's Eternal King; 

and he also introduced the clerical choral song instead 
of the Ambrosian popular song. 

In the Middle Ages the stream of Latin Church 
song is not full, but increases in the twelfth and thir- 
teenth centuries, and the German popular church song 
begins. Of the first half of this period we may men- 
tion Venerable Bede; Paul the deacon (f 795), whose 
hymn on John the Baptist (Ut queant laxis) is inter- 
esting in the history of music because Guido (f 1038) 
used the initial syllables of its first strophe in introduc- 
ing solmisation (ut, re, mi, fa, sol, la, si) ; and Abbot 
Notker of St. Gall, with whom the Sequences to the 
Hallelujah, the Proses, originated. He was the author 
of 

Media vita in morte sumus. 

In the midst of life we are in death. 

In the second half of the Middle Ages, beginning 
with the eleventh century, the most noteworthy are 
Robert, King of France (f 1031) : 

Veni Sancte Spiritus. 
Come, Holy Spirit; 



84 OUTLINES OF LITURGICS 

Bernard of Clairvaux (f 1153), whose Passion- 
songs were so full of Gospel truth and depth as to 
deserve to be sung again by Paul Gerhard; Adam of 
St. Victor (f 1 192) : 

Quern pastores laudavere; 

Thomas of Celano (about 1255), to whom is 
ascribed the celebrated sequence 

Dies irce y dies ilia. 

Day of wrath, that dreadful day; 

Bonaventura (f 1274) : 

Recordare sanctce cruris; 

Thomas Aquinas (f 1274) : 

Pange lingua gloriosi. 

Sing, O my tongue, adore and praise ; 

Lauda Sion Salvatorem. 
Sion, lift thy voice and sing; 

and Jacoponus da Todi (f 1306) : 

Stabat mater dolorosa. 

At the cross her station keeping. 

92. Describe the origin of the peculiar German 
Kirchenlied or popular Church Hymn. 

It developed gradually out of the Kyrie Eleison of 
the Litany, from which the popular churchly song at 
church festivals, processions and pilgrimages got the 
original name of "Leison." 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 85 

Though the attempt has been made to give the 
Roman Church credit for introducing the pre-Reform- 
ation popular church-song (see Der Katholik, 185 1, 
No. 5 ; Bolleus, Der deutsche choral-gesang der Kath- 
olischen Kirche, Tub., 1851), this belongs to the Ger- 
man people. Thus — 

Also heilig ist der Tag. 
Christ ist erst and en. 

And the first verses of 

Mitten wir im Leben sind, 

Nun bitten wir den heiligen Geist, 

Gelobet seist du, Jesus Christ, 

belong to the XII. and XIII. Centuries. But even 
though the people may have sung these in the Service 
(see Apology, de Missa, 249), such singing was only 
tolerated and had no set place. The Reformation 
gave it a place and was the founder of the Church 
Hymn. 

The German Reformation became great with the 
Church Hymn, and the Church Hymn became great 
with the Reformation. The Lutheran Church offers 
the richest store of Hymnists of all conditions, while 
the Reformed Church at first turned exclusively to 
Biblical Psalmody (Marot, Beza, Burkhard, Waldis, 
Lobwasser), but afterwards she had Neander, Lava- 
ter and Tersteegen. Luther stands first (see his letter 
to Spalatin in 1524 in De Wette II., 290 ff., and the 
conclusion of his Formula Missce). He is as important 
as the author of hymns, e. g. 



S6 OUTLINES OF LITURGICS 

Nun freut euch, lieben Christen gemein. 
Rejoice, rejoice, ye Christians. 

as he was as an arranger of the Psalms, e. g, 

Aus tiefer noth schrei ich zu dir. 

Out of the depths to Thee I cry, Ps. cxxx. 

and 

Ein' feste Burg ist unset Gott. 
A mighty Fortress is our God, Ps. xlvi. 

and also as a composer of Chorales, for the melody of 
Ein 3 Feste Burg at least belongs to him. His first col- 
lection, containing only eight hymns, he published in 
1524 in conjunction with Paul Speratus. (See his joy 
in the Preface to the book of 1545 with its 129 songs.) 

93. How may the history of German Hymnody be 
divided? 

Into three periods : 

1. The origin of the Church Hymn and its develop- 
ment from Luther to Paul Gerhard: the objective, 
churchly and popular song of faith, confession and 
devotion. 

2. The beginning of the destruction of the Church 
Hymn by the individual subjective element, which 
began before the end of the former period and con- 
tinued until the completion of the rationalistic deform- 
ation of the Church Hymn in the Eighteenth Century. 

3. The period of the restoration, the palingenesis, of 
the Church Hymn, from Ernst Moritz Arndt to our 
own time. 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 87 

94. Tell about the First Period, 

The first period may again be divided into two parts, 
the former extending to the end of the XVI. Century, 
to Philipp Nicolai (f 1608). In this former half, in 
which We and Us are significantly prominent in the 
hymns, we find the proper normal style of the Protest- 
ant Church Hymn. All later forms of it find here 
their type. This objective tendency continues in the 
second half of this period, beginning with Valerius 
Herberger (f 1627) and John Heermann (fi647), 
only that upon this foundation the subjective side of 
faith, the / and Me, becomes more prominent, called 
forth by the heavy and general sufferings of the time, 
the period of the Thirty Years' War. Upon the Con- 
fession-songs of the Reformation era followed the 
Martyr-songs, the songs of the Cross and of Comfort. 
At the same time Opitz fixed the laws of German 
prosody. The completion and finial of this period was 
Paul Gerhard (f 1676), in whom the characteristics 
of both halves of it were thoroughly united. 

95. The Second Period. 

In the second period we must distinguish two parts, 
but by the application of a different principle. Gellert 
(t 1769) inclined to the older faith, yet, weary with 
doubt and concerned about outward morality, became 
the transition point. To the best of the first half be- 
long Rodigast, Schutz, Neander, Laurentius Laur- 
entii, and besides were Francke, Lange, Richter, 
Rothe, Schmolck and Bogatzky. But a new, though 



&8 OUTLINES OF LITURGICS 

still believing, subjectiveness, turning in the most 
different directions, is more and more seen, and in 
Zinzendorf runs to a fantastic extreme. And in the 
second half the subjective interest rules, moralizing 
about virtue in a self-satisfied way, or sentimentally 
playing with nature, or seeking to outfly doubt by 
means of rhetorical pathos. Here was a complete 
break with the faith and the mode of speech of the 
fathers. Hamann was quite right when he ironically 
wished that the new Berlin Hymn-book of 1786 might 
be accompanied by a new translation of the Bible in 
the style of Zeller. 

96. The Third Period. 

The period of the revival of the Church Hymn be- 
gins with the third Jubilee of the Reformation, 1817. 
With the revival of the old faith a love for the old 
hymns was awakened. A Synod in Berlin resolved 
upon a reform of the Hymn-book, and in 1819, E. M. 
Arndt wrote his Von dem Worte und dem Kirchen- 
liede. From that time there was a deeper Christian 
poesy and also a more and more sympathetic under- 
standing of the Church Hymn, though it is still too 
subjective. 

97. What may be said of the Hymn-books? 

Until deep into the Sixteenth Century, no national 
hymn-books were known, and there were no Nummer- 
tafeln in the churches (see Langbecker, Gesangbldtter 
aus dem 16 jahrh., Berlin, 1838). The published col- 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP 89 

lections were intended for the preachers, cantors and 
teachers, and for the private use of those who were 
able to read. The people had to learn the songs by- 
heart through use of them in house, school and church. 
Thus arose the standard body of hymns, which in- 
cluded about 150. First in the second half of the 
Seventeenth Century appeared the official city and 
national hymn-books, and now other hymns could be 
sung, whose contents and form agreed with the old 
stock. But in these hymns the old books show a re- 
markable ebb and flow. They are for the most part 
tested and tried hymns, yet show the various princi- 
ples on which they have been chosen. The Eighteenth 
Century interrupted this development. This may be 
seen in the Halle Gesangbuch which Freylinghausen 
published in 1704, both in its many hymns of an ex- 
cessively subjective character and in its new "minuet" 
melodies. And the further we go in this century, 
especially in the second half of it, the more vandalism 
do we see. Old hymns are altered until they are no 
longer recognizable, and a mass of new hymns are 
fabricated to its own taste. In consequence, voices 
rose on every side, clamoring for the restitution of the 
old hymn-books. After Arndt the principal advocates 
of it were K. v. Raumer, Bunsen and Stier. 

A national hymn-book ought to contain, first of all, 
the old standard hymns, quod semper, quod ubique, 
quod ab omnibus cantatum est. But this will not suf- 
fice. We must have both the fixed center and a 
changeable part. For the latter we have the hymns 
from Paul Gerhard up to the present. 



90 OUTLINES OF LITURGICS 

97^. What was the History of English Hymns? 

An account of English Hymnody cannot be ar- 
ranged under the same captions which have answered 
to the history of German Hymns. At first, only trans- 
lations of Psalms were permitted in public worship. 
"The English Independents, as represented by Dr. Isaac 
Watts, have a just claim to be considered the real 
founders of modern English Hymnody." After him 
the Methodist hymnists (Charles Wesley) and the 
Evangelicals are to be mentioned. Then came the An- 
glicans, who did much to English the Latin Hymns, 
and even the German Hymns. Of the latter Miss 
Catherine Winkw T orth and Miss Jane Borthwick have 
been the most industrious translators. But it is in 
the present generation that the British Churches have 
shown the greatest merit both in the composition of 
new Hymns and the thorough mastery and adapta- 
tion of the best German Hymns. For complete infor- 
mation see Julian : Dictionary of Hymnology, and 
Roundell Palmer (Lord Selborne) : Hymns in the 
Ninth Edition of the Encyclopedia Britannica. 



VI 

HISTORY OF THE DEVELOPMENT OF THE 
CHRISTIAN LITURGY 

I. IN THE APOSTOLIC AGE — 2. IN THE OLD CATHOLIC 
AGE — 3. IN THE CANONICO-CATHOLIC AGE — 4. 

IN THE ROMAN CATHOLIC AGE 5. IN THE 

REFORMATORY CATHOLIC AGE. 

98. Into how many periods may this history be di- 
vided? 

Five: The Apostolic, the Old Catholic, the Canon- 
ico-Catholic, the Roman Catholic, and the Reforma- 
tory Catholic. 

99. What was the origin of the Liturgy of Christian 
Worship? 

It was not imposed by a Divine Law, or prescribed 
by the Apostles. Neither was it complete from the be- 
ginning, but it was gradually developed. The two ele- 
ments of that development were the promises and ordi- 
nances of the Lord Jesus Christ, and His Holy Spirit 
dwelling in the congregation. 

100. What elements of Christian Worship were 
given by our Lord? 

1. Assembly in His Name. Matt, xviii. 20. 

2. Prayer in His Name. John xvi. 23, 24. 

(90 



92 OUTLINES OF LITURGICS 

3. Common Prayer. Matt, xviii. 19. 

4. A Form of Prayer. Matt. vi. 9-13. 

5. The Holy Supper was instituted and its observ- 
ance commanded. Matt. xxvi. 

6. The Office of the Ministry of teaching the Gospel 
and administering the Sacraments was established. 
Matt, xxviii. 18, xviii. 18; Luke xxiv. 47, 48; John 
xv. 27, xx. 21-23. 

7. The use of the Holy Scriptures was enjoined. 
John v. 39, viii. 31 ; Luke xvi. 31 ; Matt. iv. 4-10. 

101. What is the earliest description of Christian 
Worship? 

Acts ii. 42 : They continued steadfastly in the Apos- 
tles' doctrine and fellowship, and in the breaking of 
bread, and in the prayers. 

Acts ii. 46: They, continuing daily with one ac- 
cord in the Temple, and breaking bread from house to 
house, etc. 

102. What distinction do we observe here? 

There were two sorts of assemblies, one in the Tem- 
ple, the other from house to house. To the former 
they went as Jewish Christians; to the latter, as Chris- 
tians. In the former they exercised their calling as 
missionaries, evangelists, but not exclusively (see 
Rietschel, I. 233). Acts iii. 11 ff. The latter was a 
distinctly Christian service. It consisted of the teach- 
ing of the Apostles (j] 6t5axv t&» airoGTo/Mv) , the fellow- 
ship (?) KotvLdvia) , the breaking of bread (?) kI&gic rov ap~ov), 



DEVELOPMENT OF CHRISTIAN LITURGY 93 

and the prayers (al irpooevxai). (Cf. Jewish customs. 
On the relation to the djarry see Rietschel, I. 234.) 



103. Did the Jewish Christians continue in any of 
the observances of the Jewish religion? 

They did (Acts x v. 1-29; xvi. 3; xxi. 20-26) ; their 
release from it was gradual, and was consummated 
after the destruction of the Temple. 



104. Was the process the same among Gentile Chris- 
tians? 

From the beginning it w T as freer (Gal. v. 1, 13; 1 
Cor. xiv. 40). At the beginning it also was a worship 
from house to house and without fixed forms. Ex- 
cluded from the synagogue, the Christians gathered in 
the houses, Rom. xvi. 5, 23; 1 Cor. xvi. 19; Col. iv. 15. 
Among the Gentiles there were two sorts of assem- 
blies, Acts xx. 20, public and from house to house. 
The former were missionary in their character and the 
chief element in them was instruction. There were 
lessons from the Scriptures and addresses. The latter 
might be delivered by any competent and gifted per- 
son, except by women. There were various "gifts" : 
speaking with tongues, prophecy, teaching (1 Cor. xii. 
14), but the Apostle reckons teaching the highest of 
these (1 Cor. xiv. 19). In it began the later churchly 
homily. Prayers and songs also formed a part of 
these services. (1 Cor. xiv. 15, 16.) {For the relation 



94 OUTLINES OF LITURGICS 

to Cultvereine and Burial Clubs, see Rietschel, I. 235. 
and Hatch, Greek Thought.) 

The private assemblies consisted of reading and 
teaching the Word of God; of Psalms and Hymns and 
Spiritual Songs; of Supplications, Prayers, Interces- 
sions and Giving of Thanks; of Offerings for the 
common benefit (Col. iii. 16, 1 Thess. v. 2j\ 1 Tim. 
ii. 1 ; 1 Cor. xvi. 2) ; all culminating in the Lord's 
Supper (Acts xx. 7; 1 Cor. xi. 20; xiv. 26, 30, 34), 
which was connected with "the holy kiss" (Rom. xvi. 
16; 1 Cor. xii. 4-1 1, 27-30; xvi. 20; 2 Cor. xiii. 12), 
and with the Agapes or love-feasts. 

These love-feasts soon were abused and fell into 
decay (1 Cor. xi. 20, 22). 

105. Was there any essential difference between the 
Jewish-Christian and Gentile-Christian types of Wor- 
ship? 

They are essentially the same. In the latter as in 
the former we see the retention and development of 
the original elements — the doctrine of the Apostles, 
the fellowship, the prayers, and the Lord's Supper. 

Although there were not any formularies at the 
beginning, the original agreement between the East 
and West in the Order of Service testifies to an essen- 
tial uniformity in spite of differences in details. And 
we must not overlook the great store of hymns and 
doxologies presented in the Apocalypse. (Rev. iv. 
11; v. 9-13; xi. 17, 18; xii. 10-12; xv. 3, 4; xix. 1, 2, 
6-8; I Tim. iii. 16.) 



development of christian liturgy 95 

The Old-Catholic Age. 

106. What period does this embrace? 

From the end of the Apostolic Age to the begin- 
ning of the Fourth Century. 

B*SFt 

107. Who is our earliest witness and what does he 
say? 

Pliny's report to the Emperor Trajan concerning 
the Christians of Bithynia, written about 112. From 
this it appears that the Christians were accustomed to 
come together on a certain day (Sunday) before the 
dawn, and sing alternately a hymn to Christ as God. 
They bound themselves to abstain from theft, adultery, 
or breach of promise or trust. At a second meeting, 
later in the day, they partook of a common and inno- 
cent meal. He says they had given up this, since he 
had forbidden it as contrary to the law. Pliny, Ep. x. 
97, 8. See Robertson's Church History, I. 16. Riet- 
schel I. 243-6. Ep. Clem. 40. 34. 

108. What may zve gather from The Teaching of the 
Twelve Apostles? 

This recently discovered book, published by Phil- 
otheos Bryennios in 1883, is probably of Egyptian 
origin, and was composed about the year 150. It 
is the earliest source of the most ancient post-Apos- 
tolic history of the polity and worship of the Church. 
In c. 14 it says: "On the Lord's day do ye assemble 
and break bread and give thanks, after confessing your 



g6 OUTLINES OF LITURGICS 

transgressions, that your sacrifice may be pure." In 
cc. 9 and 10 are three prayers for the celebration of 
the Eucharist: i. One of thanksgiving "concerning 
the Cup," which has some likeness to that of the Pass- 
over ritual; 2. One "concerning 'the broken" (bread) ; 
and 3. A Thanksgiving after the reception of the holy 
meal. There is no mention of the love-feasts. And 
(c. 10) it is added, "Permit the prophets to give thanks 
as much as they will." 

109. What does Justin Martyr say? 

He wrote in the first half of the Second Century. In 
c. 67 of his Greater Apology he thus describes Chris- 
tian Worship as it was celebrated in Rome in his 
days : "On the so-called Sunday there is an assembly 
of all in the city, and of those who dwell in the coun- 
try, at the same place; and the memorabilia of the 
Apostles, called Gospels, are read, or the writings of 
the Prophets, so far as the time allows. Thereupon, 
after the reader is through, the president gives an ad- 
monition and urges to the imitation of the good that 
has been read. Then we all rise and send up our 
prayers (also for kings and those in authority, and for 
our enemies, cc. 17 and 14). And after the prayer 
bread and wine and water are brought, and the presi- 
dent sends up prayers and thanksgivings, according to 
his power, and the people answer Amen!' Also c. 66: 
"We accept this food, not as ordinary bread or ordi- 
nary drink, but just as our Saviour Jesus Christ, 
through the Word of God, became flesh for our salva- 
tion, therefore, as we are taught, this food, blessed 



DEVELOPMENT OF CHRISTIAN LITURGY 97 

with thanksgiving through that word that has 
come down from Him, and from which our blood and 
flesh, by transmutation, are nourished, is the flesh and 
blood of that Jesus who was made flesh." And c. 65 : 
"When the president has given thanks, and all the 
people have expressed their assent, those who are 
called by us deacons give to each of those present to 
partake of the bread and wine mixed with water, over 
which the thanksgiving was pronounced, and to those 
who are absent they carry away a portion." 

no. What may zve gather from Irenaeusf 

In his Against Heresies, iv. 17, 5, he speaks of the 
Eucharist as "The oblation of the new covenant, which 
the Church receiving from the Apostles, offers to God 
throughout all the world." In xviii. 3 he adds : "Sac- 
rifices do not sanctify a man, for God stands in no 
need of sacrifice ; but it is the conscience of the offerer 
that sanctifies the sacrifice when it is pure." Again, 
in the xxxviii. Fragment he shows that the sacrifices 
of Christians are their bodies — a living sacrifice, Rom. 
xii. 1 ; the prayers of the saints, Rev. v. 8 ; and the 
sacrifice of praise, the fruit of the lips, Heb. xiii. 15. 
These Oblations are not according to the Law, but 
according to the Spirit. "Therefore the oblation 
{Tzpoa^opd) of the Eucharist is not a carnal one, but a 
spiritual." "We make an oblation to God of the 
bread and the cup of blessing, giving Him thanks that 
He has commanded the earth to bring forth these 
fruits for our nourishment. And then, when we have 
perfected the oblation, we invoke the Holy Spirit, that 
7 



9& OUTLINES OF LITURGICS 

He may exhibit this sacrifice, both the bread, the body 
of Christ, and the cup, the blood of Christ, in order 
that the recipients of these antitypes may obtain the 
remission of sins and life eternal." The vii. Fragment 
bears witness to the custom of standing in prayer on 
Sundays. 

in. Name the authorities for the second half of 
this period. 

For the Third Century, Tertullian, Cyprian and the 
Apostolic Constitutions, II. 57, are our sources. They 
establish and supplement what Justin has told us, but 
they lead us into a new world. We find in them a new 
estimate of the merit of the ascetic life and martyr- 
dom, disciplina arcani, the mystagogical treatment of 
the Service and the division of it into the missa cate- 
chumenorum (Tertullian de anima, c. 9) and the missa 
fidelium. (Rietschel I. 267. Hofling, v. Opf, 221.) 
A difference was made between Christian morality 
and holiness, between a Christian life and a life in 
God's service, between congregation and clergy. In 
short, we have here a deformation of the liturgy under 
the influence of the sacerdotal and priestly idea. In 
his Apology, c. 39, Tertullian gives an account of 
Christian worship. It consists of united prayer for 
all in authority, for the welfare of the world, for the 
prevalence of peace and for the delay of the final con- 
summation. Then the Scriptures were read. Ex- 
hortations, rebukes and sacred censures are adminis- 
tered. In Tertullian we find mention of special build- 
ings for Christian worship, Churches, houses of God. 



DEVELOPMENT OF CHRISTIAN LITURGY 99 

The principal Service is spoken of as a Mystery, and 
so distinguished from the teaching Service described 
in his Apology, to which the Catechumens also were 
admitted. He speaks of Psalmody, of responses, and 
refers to the Sanctus (de oratione, xxvii. and iii). He 
overestimates fasting and martyrdom. (See Hatch, 
Op. cit. 296; King: The Gnostics and their Remains, 

530 

Cyprian goes beyond Tertullian. He puts Martyr- 
dom on a plane with Baptism (de or at., 212), and 
taught that the intercession of the martyrs obtained 
for others the forgiveness of their sins. (Ep., 12, 13, 
15.) "There is not in him any trace of the old posi- 
tion that the Bread and Wine are offered to God in the 
Thanksgiving as the firstfruits of His creatures, and 
become the Body and Blood of the Lord only through 
the Consecration. He is not satisfied with half-state- 
ments like Tertullian's but expressly says (Ep. 62) : 
'The Lord's Passion is the sacrifice we offer.' ' (KL, 
I., 410.) But he adds, "We offer the Cup in com- 
memoration of the Lord and of His Passion." It does 
not appear that Cyprian's doctrine of a Sacrifice in the 
Eucharist was yet what it has become in the teaching 
of the Church of Rome. (See Steitz, s. v. Messe in 
Herzog PRE 2 .) 

112. What description of Worship at the end of this 
period is given? 

Apostolic Constitutions, ii. 57, describes the Church 
as long, with its head to the East, its vestries on both 
sides at the East end, so that it will be like a ship. 



IOO OUTLINES OF LITURGICS 

The Bishop is to sit in the middle of the East end, with 
the presbyters on each side, and the deacons standing 
near in close and small girt garments. The men and 
women sit apart. 

Two lessons are read from the Old Testament. The 
hymns of David are sung and the people join at the 
conclusion of the verses. Then the Acts of the Apos- 
tles and the Epistles of Paul are read. Then the Gos- 
pels are read, all standing. Thereupon the presbyters 
exhort the people, one after the other, the Bishop 
speaking last. Thereupon the Catechumens and Peni- 
tents were dismissed (after intercession for them had 
been made). 

After the Congregational Prayer the Deacon then 
said, Let no one have any quarrel against another; 
let no one come in hypocrisy. Then followed the kiss 
of peace, the men kissing the men, the women the 
women. The deacon then said a prayer for the whole 
Church, for the whole world, etc. Then the minister, 
here called the high priest, prayed for peace upon the 
people, and blessed them with the Aaronic benedic- 
tion. Then followed the sacrificial prayers (which in- 
cluded the words of Institution), the people meanwhile 
standing and praying silently, and then every rank by 
itself partook of the Lord's Body and precious Blood. 
Meanwhile the door was watched, lest any unbeliever, 
or one not yet initiated, should come in. — This was 
the Mystery, the Missa Fidelium. 

(See Krabbe, Ueber den Ur sprung und Inhalt der 
App. Constt., Hamburg, 1829; v. Drey, Neue Unter- 
suchungen iiber die Constitutiones u. Kanones der 



DEVELOPMENT OF CHRISTIAN LITURGY IOI 

Apostel, Tubingen, 1832 ; Bickell, Gesch. des Kirchen- 
rcchts, 1, Giessen, 1843; Ueltzen, Zur Einleitung in 
die apostol. Constitutiones, 1854). 

113. Have we a description of the Service at the 
beginning of the IV. Century? 

It may be ascertained by a comparison of the Liturgy 
in the VIII. book of the Apostolic Constitutions with 
the Mystagogical Catechism of Cyril of Jerusalem. 
That liturgy probably was in use in Syria, and some 
of its features belong to the ante-Nicene era. It evi- 
dently belongs to a period of transition, and such was 
the period between Cyprian and Nicaea. (Concerning 
its composition, see Bruckner, in Studien u. Kritiken, 
No. 1.) The Disciplina Arcani is strictly preserved, 
the whole service being divided into a homiletic teach- 
ing service, to which the Catechumens were admitted, 
and a mystical Sacramental Service, which proceeded 
after they had been dismissed. 

114. Give the Order of that Service. 

App. Constt., Book VIII. (also Kliefoth II., 28-50). 

Missa Catechumenorum. 

Fourfold Lection. 
Law. 
Prophets. 
Apostles. 
Gospel. 
Salutation of Bp., 2 Cor. xiii. 13. 
And with thy Spirit. 



102 OUTLINES OF LITURGICS 

Sermon. 
Dismissal of Unbelievers, 
(of lowest grade of Catech.) 
Prayers for second class of Catechumens, 
for Energumens. 
for Photizomens. 
for Penitents, 
and Dismissals. 
Dismissal of all but Believers. 
General Prayer. 
End. 

MlSSA FlDELIUM. 

Deacon calls to Attention. 
Bp. The Peace of God be with you all. 
And with thy Spirit. 
Kiss of Peace. 
Bringing of Gifts. 
Bp. prays Secreta,* makes Sign of Cross, salutes 
Cong., 2 Cor. xiii. 13. 
Preface. 
Sanctus. 
A prayer, commemorating the merits of Christ, re- 
citing Words of Institution, offering this Bread to 

*Card. Bona lib. 2. cap. 13. 1. Existimare videtur Missce 
Canonem alta voce usque ad 10. ecclesice sceculurn fuisse reci- 
tatum. Ritum hunc a Rubrica prcescriptum longe ante scecu- 
lum 10. in Ecclesia viguisse: etenim in Or dine Romano a 
Martene edito torn. 4. Thes. An Me Ritus diserte prcescribi- 
tur: Ordo auteni Me spectat ad sceculum 7. Gavanto Thes. 
Rituum, I, xv. 



DEVELOPMENT OF CHRISTIAN LITURGY 103 

God, calling the Holy Ghost upon these gifts, and 
going on to Intercessions. 

General Prayer, with Responses. 

Sancta Sanctis. 

One is Holy. 

Gloria in Excelsis. 

Distribution, while Ps. xxxiv. is sung. 

Postcommunio. 

Prayer of Benediction. 

The Canonico-Catholic Period. 
115. Characterize this period. 

The priestly or sacrificial idea found general accept- 
ance, and in consequence of it the Consecration of the 
elements in the Holy Supper (made both in the East 
and the West through the epiklesis or invocation of 
the Holy Ghost), apart from the Distribution, became 
the centre and chief thing in the Service. The epi- 
klesis certainly was omitted at Rome A. D. 400-500. 
See Rietschel I. 341.) 

The catechumenate came to an end, and with it the 
distinction between the Missa catechumenorum and 
the Missa fidelium, and the whole service took the 
character of the latter part. 

Towards the end of the Fifth Century, the Sermon, 
which formerly had been very prominent, began to 
sink. Everywhere the act of the priest became of 
first importance. And inasmuch as the moral char- 
acter of the priests and their intellectual culture did not 
advance in the same degree as the notion of the 



104 OUTLINES OF LITURGICS 

priestly office, it was necessary to prescribe the prayers 
throughout the whole liturgy. At length nothing was 
left for the priests but to read and repeat the liturgy. 
Until then it had not been fixed in writing. 

A Sacramental repetition of the Passion of Christ 
was made out of the mystical presentation of His 
death in the Supper ; and what originally was an offer- 
ing of thanksgiving and prayer took the character of 
an atonement for the living and the dead. 

In the East the Liturgy was adorned by rhetoric, 
and became a verbose celebration of the victory over 
the opponents of the doctrines of the Trinity and of 
the Two Natures in Christ. It developed into a dram- 
atic exhibition of the Sacred History, especially of the 
public teaching of our Lord until His Resurrection 
and Ascension. 

The influence of the (Ecumenical Councils, the 
gradual organization of the Church under Metropol- 
itans and the strife with heretics, combined to crush 
the local liturgies. 

116. What liturgies of this period are extant? 

The Palestinian or Jerusalem, known as the Liturgy 
of St. James (see Bona, Rer. liturg., I., 9; Augusti, 
Denkwurdigkeiten, VIII. , 427 ff.) ; the Syrian or Anti- 
och, known as the Clementine (APP. CC. VIII.) ; the 
Alexandrine of Mark, whose author probably was 
Cyril of Alexandria, which is the basis of the Coptic 
and ^Ethiopian liturgies (Daniel, Co d. lit., IV.) ; and 
the Constantinopolitan, known as the Liturgy of St. 
Basil and of St. Chrysostom, a recension in shorter 



DEVELOPMENT OF CHRISTIAN LITURGY I05 

form of the Liturgy of St. James, which is still in use 
in the Grseco-Russian Church. 



The Roman-Catholic Period, 

117. What may be said of the Western liturgies 
which preceded the Roman Order? 

They are closely connected with the liturgies of the 
East. But in them the dramatic element never was 
so prominent (yet see the Illustrations of the Mass by 
Amalarius, de ecclesiasticis officiis, iv. and Gerbert, 
Monumenta ii. 149 ff.), and the dogmatic element 
came to the front. The liturgy is more concise, preg- 
nant and suggestive. Its Introits, Collects, Antiphons 
and Sequences agree with the progress of the Church 
Year. 

But here too was developed a complete priestly and 
sacrificial cult, in which the congregation did not take 
part, and, because the liturgy was in a foreign tongue, 
could not take part. 

The Gallican liturgy goes back to Hilary, the Moz- 
arabic to Isidore, and the Milan to Ambrose. (See 
Daniel in Cod. lit. and Kliefoth.) They remind us 
of the Eastern liturgies. They have the distinction 
between the missa catechumenomm and the missa 
fidelium. They have the threefold lection (Prophets, 
Epistle and Gospel). They retain the epiklesis of the 
Holy Ghost in the consecration, and it serves not only 
for a prayer of consecration, but to ask the sanctifica- 
tion of the recipients, and it is followed by the Creed. 
The Mozarabic liturgy has at the beginning of the 



106 OUTLINES OF LITURGICS 

Offertory an address to the people, a different form 
being given for every day of Service. This is a rem- 
nant of the Sermon. (See description of the Gallican 
liturgy in Mabillon, p. 29, and in Kliefoth). 

118. When did the Roman liturgy supersede these? 

Its triumph was complete by the end of the Eighth 
Century. {But see Hauck, Kirchengeschichte Deutsch- 
lands, II. 256. Rome really adopted the final form of 
Charlemagne's Service at Aix.) 

119. What was its origin? 

Its beginning is lost in antiquity. Innocent I. in a 
letter to Decentius of Eugubium in 416 derives the 
Canon of the Mass from St. Peter, and so makes it 
obligatory on all Christendom. The book De Sacra- 
mentis, wrongly ascribed to Ambrose, belongs to the 
time between Innocent and Leo the Great. The first 
trustworthy notices lead us to Leo the Great (f 461), 
Gelasius (f 496), and Gregory the Great (f 604), who 
were especially active in giving to the Mass the shape 
and arrangement in which we have it. 

The biographer of Gregory the Great, John the 
deacon, says of him (II. 17), "Taking many things 
from the ceremonies of the Mass in the Gelasian co- 
dex, changing a few, and adding some for the better 
explanation of the Gospel lections, he comprised the 
whole in one volume. " The contributions from Leo 
to Gregory are in general not alterations, but develop- 
ments in accordance with the reigning sacerdotal 
theory, and partly a collation and sifting of the mat- 



DEVELOPMENT OF CHRISTIAN LITURGY 107 

ter, together with a rich development of it in refer- 
ence to the developing Church Year. (Ranke; Klie- 
foth vi. 64 ss). Gregory's principle was, Non enim 
pro locis res, sed pro bonis rebus loca amanda sunt. 
The culmination of the sacrificial theory falls in the 
Thirteenth Century in the time of Innocent III. (see 
his Mysteria Misses, vi. 12), and was contemporane- 
ous with the bloom of Scholasticism. Albertus Mag- 
nus boldly says in his Commentary on the Sentences: 
"It is to be declared that our immolation (of the Lord) 
is not merely representative, but is real, i. e. } the offer- 
ing by the hands of the priest of the thing immolated." 
And Thomas Aquinas says, "The perfection of this 
Sacrament is not in the use of it by believers, but in 
the Consecration." 

The first official collection of complete Masses was 
begun under Innocent III. Yet there was so much 
variation in particulars that the Council of Trent 
resolved to publish a revised Mass-book and entrusted 
the preparation of it to the Pope. The Missale Ro- 
manum with the Breviarium, prepared by a special 
congregation, appeared under Pius V. in 1570. But 
under Clement VIII. and Urban VIII. additions {Pon- 
tificate and Ceremoniale) were found necessary, and 
also revisions. The Ordo Misses did not reach its 
present shape in all parts until 1634. 

120. Characterize the Roman Mass* 



*The name Mass occurs about the middle of the Second 
Century, in a letter of St. Pius to Justus, bp. of Vienne. 
(Op p. S. Greg. II.) 



108 OUTLINES OF LITURGICS 

The Roman Church has misshapen the celebration 
of the Holy Supper on both the Sacramental and the 
Sacrificial side. As to the former, it has disjoined the 
Consecration from the Distribution, prays to and ele- 
vates the consecrated Host, and because of its legal- 
ism and sacerdotalism takes the Cup from the laity. 
And it deforms it as a sacrifice, because it takes the 
Mass to be a really propitiatory sacrifice, profitable 
not to him only who partakes of it, but to be offered 
for the living and the dead, for their sins, penalties, 
satisfactions and other needs. (C. Trid. Sess. 22, c. 
2, can. 3.) Rightly enough did Luther say, "This is 
the cursedest idolatry and blasphemy," for it is "a 
complete alteration of the very nature of the Sacra- 
ment." (28: 70.) He calls the Offertory an abomina- 
tion: "Therefore we will omit all that sounds of an 
offering, with the whole canon (x. 2751), and keep 
only what is pure and holy" (x. 2756). For "in the 
New Testament there is but one sacrifice that belongs 
to the whole world, Rom. xii. i.," "the sacrifice of 
praise and thanksgiving" (x. 1849). "The sacrifice is 
one thing and the commemoration is another. We are to 
keep the Sacrament (as He says, 1 Cor. xi. 24, 25), 
and therewith remember Him, that is, teach, believe 
and give thanks. The commemoration should indeed 
be a thankoffering, but the Sacrament itself is not to 
be an offering, but is a gift of God to us, to be re- 
ceived by us with thanks. And I hold this to be the 
reason why the ancients called it the Eucharist." (See 
Vermahnung sum Sacrament, etc., 23. 162 ff.) 

The fundamental error, the sacrificial theory of the 



DEVELOPMENT OF CHRISTIAN LITURGY 109 

Roman Church, comes to light in the Private Masses, 
the celebration of which in all their parts, however, 
assumes the presence of the congregation; and still 
more in paid Masses for souls. Older Protestant 
polemics do not go too far in calling the Mass a 
theatrical performance and a horrible abomination and 
idolatry. (See Chemnitz cl. p. 485 ff.) The whole 
perversion is taken together by Luther in his tractate 
Von der Winkelmesse, when he says (31 : 344) : "See, 
this is the first fruit by which the abomination of deso- 
lation may be detected in the holy place, viz. : that 
they make the Sacrament into a private mass and do 
not give it to the Church. And in the second place, 
they make a sacrifice and meritorious work out of it 
and sell it to Christians for money. In the third place, 
they take away one of the elements, and for the sake 
of this persecute Christians as heretics, while again 
they allow others to have it." 

121. Give the Order of the Roman Mass, and trans- 
late the Offertory and the Canon of the Mass. 

I. In the Name of the Father, and of the Son, and 
of the Holy Ghost. 

Antiphon of the Priest and Assistants. Ps. xliii. 
said responsively, 

Confiteor and Absolution. 

In the Confiteor he says, I confess to Almighty God, 
to blessed Mary ever Virgin, to blessed Michael the 
Archangel, etc. 

The Collect for Purity. 

This is the Preparation for the Mass. It consists of the 



HO OUTLINES OF LITURGICS 

Priest's preparation in prayer, his solemn putting on of the 
priestly vestments, each accompanied by a prayer (for these 
see Daniel, Cod. lit. I. 114), and his confession of sins. To 
this the Greek Church adds a presentation of the Elements for 
the Holy Supper. This is not a part of the Mass in the 
Sacramentary of Gregory; but first appeared about the XIII. 
Century. 

The Reformation could not accept this in its original form. 
Some Orders retained it; some omitted it altogether; some 
transformed it into a Confession of the whole Congregation. 
It is omitted by Form. Missce 1523, Deutsche Messe 1526, 
Saxon 1539, Meissen 1539, Schwabisch-Hall 1526, 1543, Wur- 
temberg 1536, 1553, Frankfurt 1530, Hesse 1532, Wittenberg 
1533, Sax. Vis. Artt. 1533, Liegnitz 1534, Bremen 1534, Prussia 
1544. By Brunswick 1528, Hamburg 1529, Miinden 1530, 
Gottingen 1530, Liibeck 153 1, Schlw. Holstein 1542, Osna- 
briick 1543, Br. 1543, Hadeln 1544, Hildesheim 1544, Pom- 
mern 1535, Hamburg 1539, Br. Luneburg 1542, Br. Wolff en- 
biittel 1569, Ritzebuttel 1544, Stralsund 1555, Waldeck 1556, 
Pfalz-Zweibriicken 1557. 

It is inserted by Ref. of Cologne 1543 (See Richter II. 42), 
Bugenhagen 1524, Strassburg Kirchenampt 1524, Dober's 
Niirnberg Ev. Mesz. 1525; Mecklenburg 1552 (here given as 
Offene Beicht, or Public Confession, in a form which Richter 
traces to John Roebling 1534) ; Brandenburg Niirnberg ("when 
the Priest comes to the Altar, he may say the Confiteor or 
whatever his devotions prompt") ; Pfalz-Neuburg 1543 ("The 
Priest shall say the Confiteor or a suitable penitential Psalm") ; 
Brandenburg (Ag. Marchica) 1540; Hessen 1566 (Either 
Confession of Sins with Absolution, or let the whole Church 
sing Ps. 51) ; Austria 1571 ("At the beginning of every spir- 
itual office earnest prayer must be offered to God for grace, 
enlightenment and help, and Veni Sancte Spiritus must be 
sung. Then proceed as in Meckl. 1552") — All these Orders 
require private confession before the Communion, and pre- 
scribe a Service with Confession on the day before. It was 
omitted in Edward VI. The Confession and Absolution in 



DEVELOPMENT OF CHRISTIAN LITURGY III 

the Morning Prayer of the Church of England were intro- 
duced in 1552. 

II. Introit: consisting of Antiphon, "Psalm/' 
Gloria Patri, and verse. 

This makes its appearance in Roman Mass about VI. Cen- 
tury. In the Apostolic Constitutions, the African and the 
Gallican Churches, the Service began with the Salutation 
before the Lessons ; in the Churches of Milan and Spain, and 
probably at an earlier date in Rome, whole Psalms were 
sung. The change to the Introit so-called, is due to the fuller 
development of the Church Year. 

III. TheKYRiE: 

Kliefoth thinks this to be a remnant of the Litany, trans- 
ferred to this place when the General Prayer lost its place in 
the Service. The Gregorian Mass says the Gl. in Exc. is not 
to be sung afterwards, if the Litany is said. The Kyrie is 
omitted from the Ambrosian, but found in the Gallican Serv- 
ice. "Benedict and others speak of the Kyrie eleison alone, 
as a litany" (Palmer, Origg. I., 267. See also Kliefoth 
III. 296). 

IV. Gloria in Excelsis: 

Found in Apostolic Const., and its present form since 
Hilary of Poitiers. The earliest form of the Roman Mass 
has it simply as in St. Luke, and to be sung only on Christmas 
and by the Bishop. The Gregorian allows it to be sung by a 
Priest, only on Easter. Whenever the Litany is said, the 
Gl. in Exc. and the Hallelujah are omitted. — The Priest in- 
tones the first words, and the Choir sings Et in terra, etc. 
The Mozarabic Mass puts into its place, on the Sunday before 
S. John Baptist, the Benedictus. (In Roman Mass after the 
Eighth Century omitted in Advent, and from Septuagesima 
to Easter, Kliefoth, III. 296.) 



112 OUTLINES OF LITURGICS 

V. Salutation and Collect. 

(In old Gallican Missals, the Collect followed the Epistle. 
Klief. II. 352.) 

VI. Epistle. 

It is probable that in the earliest time the Roman Church 
had also a Lection from the Prophets. 
At the close of it is said, Thanks be to God. 

VII. Hallelujah, Gradual. 

Gregory the Great ascribed the use of the Hallelujah to the 
custom of the Church of Jerusalem, brought to Rome by S. 
Jerome. It was sung after all Antiphons, Psalms, Verses and 
Responsories from Easter to Pentecost. — It consisted in this 
place not of the word Hallelujah only, but a Versicle suitable 
to the Season of the Church Year was joined with it. Re- 
sponsories were sung with it, and these developed into 
Sequences, Tractus, Proses. Hymns were sung at this place 
also. "The Psalm or verses of a Psalm sung after the Epis- 
tle was always entitled Gradual from being chanted on the 
steps (gradus) of the pulpit. When sung by one person 
without interruption, it was called Tractus; when chanted 
alternately by several singers, it was termed Responsory." 
Palmer, Origines Lit. II. 46. ss. 

VIII. Gospel. 

The Epistle and Gospel were sung; though it is probable 
that at an earlier period they were read (Amalarius III. 11, 
18). All stood while the Gospel was said. The Reader says 
a prayer (Cleanse my heart and my lips, etc.), then asks and 
receives a blessing from the Priest. After Salutation and 
Response he announces the Gospel, and the Minister and 



DEVELOPMENT OF CHRISTIAN LITURGY 113 

people answer ; Glory be to Thee, O Lord ; and at the close is 
said, Praise be to Thee, O Christ. 

IX. The Nicene Creed. 

The Spanish Church said it before the Lord's 
Prayer ; the German, after the Gospel. 

In the Middle Ages, the Sermon finally lost its place 
in the Mass, the beginning of the process being clear 
from the earliest remains of the Roman Service; 
though some Mediaeval authorities still give it its place, 
either after the Gospel or after the Creed. 

Gavanto II. vi. Si aatem sit proedicandum, concionator 
finito Evangelio prcedicet; et sermone sive condone expleta, 
decitur credo ; vel si non sit dicendum, cantetur Offertorium.) 

X. Offertory. 

The "Offertory" is a brief selection from the 
Psalms, varying with the Festival or Season. Instead 
of it may be sung a "Motet or Hymn." This having 
been sung by the Choir, the Priest takes up the paten 
having the (as yet unconsecrated) wafer upon it, and 
says: 

Accept, O holy Father, Almighty Eternal God, this 
immaculate Host, which I, Thy unworthy servant, 
offer unto Thee, my living and true God, for my in- 
numerable sins, offences and negligences, and for all 
here present, and also for all Christians, both living 
and dead, that it may be profitable both for my own 
and for their salvation unto life eternal. 

Then he mixes water with wine in the chalice, and 
says (see Cyprian, Ep. Ixiii. Irenaeus adv. Haer. lv. 
& 



114 OUTLINES OF LITURGICS 

33> 2 > 31 Justin, Ap. 65, 67. Harnack, Gem. Gott. 

255, 405) : 

O God, who, in creating human nature, didst won- 
derfully dignify it, and hast still more wonderfully re- 
newed it, grant that, by the mystery of this water and 
wine, we may be made partakers of the Divinity of 
Him who vouchsafed to become partaker of our hu- 
manity, Jesus Christ, Thy Son, our Lord, who liveth, 
etc. 

We offer unto Thee, O Lord, the cup of salvation, 
beseeching Thy clemency, that it may come up before 
Thee with an odour of a sweet savour for our salva- 
tion and that of the whole world. 

In a spirit of humility and with a contrite heart, 
may we be received by Thee, O Lord, and let the sacri- 
fice we offer this day be acceptable in Thy sight. 

Come, O Sanctifier, Almighty Eternal God, and bless 
this sacrifice prepared to Thy holy Name. 

These prayers are accompanied by various rites (as 
are the foregoing parts of the Service), which are not 
necessary to our description. After certain action 
with the incense, the Priest says part of Ps. xxv., I will 
wash my hands in innocency ; and proceeds : 

Receive, O Holy Trinity, this oblation, which we 
offer to Thee in memory of the Passion, Resurrection 
and Ascension of our Lord Jesus Christ, and in honour 
of the blessed Mary always Virgin, and of Saint John 
Baptist, and of the Holy Apostles Peter and Paul, of 
these and of all the saints: that it may be to their 
honour and to our salvation ; and may they whom we 



DEVELOPMENT OF CHRISTIAN LITURGY 115 

commemorate on earth vouchsafe to intercede for us 
in Heaven ; through the same Christ our Lord. 

He then says inaudibly a prayer, which varies with 
the Day. 

This is the end of the Offertory. 

The earliest sources of the Roman Liturgy show that the 
people brought offerings, and especially the Bread and Wine. 
The Mass of Gregory has simply, Then the Offertory is said, 
and the Prayer over the Oblations. "By the middle of the 
Eighth Century, in consequence of the Sacrificial theory of 
the Mass, the original act of bringing prayer and offerings 
had so far disappeared, that the members of the congrega- 
tion only offered the Bread and Wine for the Supper. Yet in 
the Gallican Church they still brought other gifts and money 
during the Service. But the custom of Private Masses, dis- 
pensing with the attendance of the congregation, made it 
necessary for the priest to make the offering. This empha- 
sized the distinction between the clergy and the people. It 
became the general rule, and finally Church law, for the 
priests to offer the Bread and Wine for themselves, even if the 
congregation were present." The names of those offering 
were no longer read in the Offertory, but the names of those 
for whom the offering is made, are said in the Consecration. 
The older form knows only the "Secret" prayer over the obla- 
tions, which is said inaudibly, because it pertains to the priest 
alone; but the other prayers were added during the Middle 
Ages, some under the influence of the Gallican Mass. 

XI. Preface: Salutation, Sursum Corda, Preface 
and Sanctus. The Salutation at this place was said 
with face turned to the Altar. Klief. iii. 304. 

XII. Canon of the Mass. 

We suppliants therefore pray and beseech Thee, 



Il6 OUTLINES OF LITURGICS 

Most Merciful Father, through Jesus Christ Thy Son 
our Lord, to accept and bless these gifts, these pres- 
ents, these holy unspotted sacrifices, which we offer 
first for Thy holy Catholic Church, to which do Thou 
vouchsafe to grant peace, and keep, unite and govern 
it throughout the whole earth, together with Thy serv- 
ant N. our Pope, and N. our Bishop ; and to all ortho- 
dox believers and worshippers of the Catholic and 
Apostolic faith. 

Then follows the Commemoration of the Living: Be 
mindful of N. and N., of all here present, for whom 
we offer. Then are commemorated the Virgin, the 
Apostles, and other saints: "By whose merits and 
prayers grant that we may always be defended by the 
help of Thy protection." He proceeds, We therefore 
beseech Thee, O Lord, graciously to accept this obla- 
tion * * which do Thou vouchsafe in all things to 
make blessed, approved, confirmed, reasonable and ac- 
ceptable, that it may become unto us the Body and 
Blood of Thy most beloved Son Jesus Christ our 
Lord ; who the day before He suffered took bread into 
His holy and venerable hands, and with His eyes 
lifted up to Heaven, to Thee, O God, His Almighty 
Father, giving thanks to Thee, He brake and gave to 
His disciples, and said, Take, eat of this all of you; 
this is my Body. 

ELEVATION AND ADORATION. 

In like manner, after He had supped, taking into 
His holy and venerable hands this glorious Cup, and 
giving Thee thanks, He blessed and gave it to His 



DEVELOPMENT OF CHRISTIAN LITURGY 117 

disciples, saying, Take and drink of it, all of you, for 
this is the Cup of My Blood of the New and Eternal 
Testament : the Mystery of Faith : which shall be shed 
for you and for many for the remission of sins. Do 
this as oft as ye do it in remembrance of me. 

ELEVATION AND ADORATION OF THE CUP. 

Whence, also, O Lord, we Thy servants and Thy 
holy people, mindful of the blessed Passion of the 
same Christ Thy Son our Lord, and of His Resurrec- 
tion from Hell, and of His glorious ascension to the 
Heavens, offer to Thy most excellent Majesty of these 
Thy gifts a pure Host, a holy Host, a spotless Host, 
the holy bread of eternal life and the cup of everlast- 
ing salvation. 

Upon which vouchsafe to look with a propitious 
and serene face, as Thou didst accept the offerings of 
Thy righteous servant Abel, etc. 

Command these things to be carried by the hands of 
Thy holy angel to Thy altar on high, before the face 
of Thy divine majesty, that as many of us as by par- 
taking of this altar shall receive the most holy Body 
and Blood of Thy Son, may be filled with all heavenly 
benediction and grace. 

Commemoration of and Prayer for the Dead. 

Prayer for the Living. 

These prayers are found in the Sacramentary of Gregory 
as it has come down to us, and are also attested by remains 
of the earliest period of the Roman Mass. They belong to 
the period before the sixth century. 



il8 outlines of liturgics 

The Lord's Prayer. 

Instructed by Thy saving precepts, and obedient to 
Thy divine institution, we venture to say, 
Our Father. 

This, from the time of Gregory, was said by the Priest. At 
an earlier time it was said by the people. In the earliest 
sources, it seems to have been said after the Communion. 
Traces of the prefatory words are found in St. Jerome (Adv. 
Pelag., iii., 3). Gregory brought the prayer nearer to the 
Words of Institution because he believed that it was the only 
prayer the Apostles used in the Consecration. (Ep. ad Joan. 
Syrac, ix., 12.) See Richter in Lutheran Quarterly . xv., 3, 4. 

A prayer, urging intercession of the Saints. 

He breaks the bread: to signify (inasmuch as it has 
been transubstantiated) the breaking of the Body of 
Christ. 

He puts a broken particle into the cup (the Immis- 
sio in Calicem). 

The Agnus Dei. 

XIII. The Pax. 

This announces the end of the Consecration. This 
is the end of the "Gregorian" MS. 

Prayer of Access and Communion of the Priest. 

The Communion, thus: 

The Priest holds before them a particle of the 
Bread, saying as he does so, "Behold the Lamb of 
God, behold Him who taketh away the sins of the 
worid." 



DEVELOPMENT OF CHRISTIAN LITURGY II9 

Then he three times says, "Lord, I am not worthy 
that Thou shouldst enter under my roof: say but the 
word, and my soul shall be healed." 

He then administers the Bread, saying to each com- 
municant, "May the Body of our Lord Jesus Christ 
preserve thy soul to life everlasting." 

Then, after prayer, he reads the Communion, being 
a short Responsory from the Scriptures. 

XIV. The Post-Communion, a prayer varying with 
the Season. 

Salutation, and Ite, Missa est (the Dismission), or 
when the Gloria in Excelsis has been omitted, the Ben- 
edicamus. John i. 1-14. 

See Alt. I., 241. Roman Missal for the Laity, New 
York, 1822, p. 322. Article Missal in Encycl. Brit., 
9th edition. Daniel, Cod. lit., I. Kliefoth, VI. 

The Reformatory-Catholic Period. 

122. What was Luther's general position in regard 
to the traditional liturgy? 

In 1523 (22:151) he writes, "The Worship as it 
now is in use everywhere has a fine Christian origin, 
just as the Office of Preaching has. But just as the 
latter has been harmed by the spiritual tyrants, so the 
liturgy has been hurt by the hypocrites. There have 
been three great abuses in worship. God's Word has 
been silenced, and there is nothing but reading and 
singing in the Churches ; this is the worst abuse. And 
since God's Word has been silenced, so many unchris- 
tian fables and lies have crept in, both in the songs 



120 OUTLINES OF LITURGICS 

and the sermons, that it is horrible to tell them. And 
in the third place it is thought that by going through 
the liturgy we earn God's grace and blessedness; and 
as a consequence, faith has fallen away altogether." 

He had deduced from the Third Commandment, as 
early as 1518, the need of preaching the Word of God. 
In the following year he spoke out against the Com- 
munion in one kind, against the Sacrifice in the Mass, 
against the Canon of the Mass, Masses for the Dead, 
traffic in Masses and the exclusive use of the Latin 
tongue. In 1523 he published a small tract, Von Or ti- 
ming des Gottesdienstes, and afterwards in the same 
year his Formula Missce. 

123. Characterize the Orders Luther prepared. 

In the Formula Missce (which was translated into 
German by Paulus Speratus) he took his stand on 
what was already in use, with a firm hand rejected all 
the portions of the Mass in which the sacrificial idea 
of the Holy Supper is found, and kept for the celebra- 
tion of the Holy Supper the scriptural and churchly 
outline. After the publication of this Order and its 
adoption or imitation by others, Luther studied to ar- 
range the service in the vernacular. On the 20th Sun- 
day after Trinity the Service was celebrated according 
to the revised order in German at Wittenberg, and 
thereupon he published his Deutsche Messe or Ger- 
man Mass, in 1526. Besides some omissions, this dif- 
fered from the Formula Missce in the adoption of 
rhymed German Church Hymns and some changes in 
the liturgy of the Holy Supper. These were not 



DEVELOPMENT OF CHRISTIAN LITURGY 121 

happy: they consisted of the omission of the Preface, 
whose place the Exhortation was intended to supply, 
the placing of the Lord's Prayer before the Words of 
Institution, yet not as a prayer of Consecration, and 
the division of the Words, so that the Bread should be 
given to the Communicants immediately and before 
the Consecration of the Cup, — the Cup being conse- 
crated and administered immediately afterwards. His 
motive in this was to show as emphatically as possible 
that the Consecration and Distribution belong together, 
and to conform to the original institution. The new 
position of the Lord's Prayer was adopted by the 
majority of the Lutheran Orders, but in the division 
of the Consecration Luther was not generally fol- 
lowed. (See Bugenhagen 's Letters, Apr. 28, 1539.) 

124. From what sources may we learn the Luth- 
eran principles in the Reformation of the Service? 

The Augsburg Confession, XV. and XXVIII. The 
Apology, Quid sit Sacrificium, p. 257 ff. Smalcald 
Articles II., II. Formula of Concord X. 30, 31 (p. 
703). And Chemnitz, Examen etc., II., 311 ff., 485 
ff., and de Canone, p. 497 ff. 

1. The Holy Supper is not primarily a note and 
witness of Christian profession, nor a common meal 
signifying mutual communion and friendship among 
Christians ; but Sacraments are signs of God's will to- 
wards us, signs of Grace; for through the Word and 
Sacraments, the Holy Spirit does His work. Apology, 
264, 69, 70. 



122 OUTLINES OF LITURGICS 

2. The Holy Supper is also a Sacrifice of Thanks- 
giving, for a thing may have more than one object. 
ApoL, 264, 74. 

3. A. C. VII. It is not necessary that human tradi- 
tions, rites or ceremonies instituted by men, should be 
alike everywhere. (See Luther to Bruck. 56. 44.) XV. 
Those ecclesiastical rites are to be observed, which 
may be observed without sin, and are profitable for 
good order and tranquillity in the Church ; such as set 
holidays, feasts, and the like. Yet men are to be ad- 
monished that such service is not necessary to salva- 
tion. 

See also Formula of Concord, 703, 27-31. 

4. Traditions instituted to propitiate God, to merit 
grace and make satisfaction for sins, are opposed to 
the Gospel. 

5. XXII. Both kinds in the Lord's Supper are given 
to the laity, because this is commanded by the Lord. 

6. XXIV. It is commanded by St. Paul to use a 
tongue that the people understand. 

7. We have need of ceremonies, that they may teach 
the unlearned. 

8. 22, 30. The Mass is not a work that taketh away 
the sins of the quick and the dead. 

9. X. The Body and Blood of Christ are communi- 
cated to those that eat in the Lord's Supper. 

10. XXIV. Seeing that the Mass is such a Com- 
munion of the Sacrament, we do observe one common 
Mass every holyday, and on other days, if any will 
use the Sacrament, at which times it is offered to them 
that desire it. 



DEVELOPMENT OF CHRISTIAN LITURGY 1 23 

11. We must firmly hold that God grants His Spirit 
or grace to no one, except through or with the pre- 
ceding outward Word. Smalc. Artt. III. VIII. 3. By 
the Word and Sacraments, as by instruments, the Holy 
Spirit is given, who worketh faith, etc. (See C. R. 
24, 875.) 

For the obtaining of this faith the Ministry of teach- 
ing the Gospel and administering the Sacraments was 
instituted by God.— A. C. V. 

125. In what manner did the reformation of zvorship 
in Germany proceed? 

The different states published comprehensive Church 
Regulations, called Kirchenordnungen. The collec- 
tion of liturgical acts was called the Agenda. So far 
as these were concerned, the Kirchenordnungen gave 
only the outline of the Service, and the texts were 
found in the Cantionales. 

126. Into what classes may the multitude of Luth- 
eran Kirchenordnungen of the Sixteenth Century be 
divided? 

1. Those which, while pure in doctrine, proceeded 
with greatest conservatism with reference to the tradi- 
tional forms. Such was the Brandenburg KO. ar- 
ranged under the Elector Joachim II. by the Court- 
preacher Stratner of Ansbach and Buchholtzer of Ber- 
lin of 1540. (See Luther's criticism in De Wette, IV., 
307 ff,, V., 232 ff., 235 ff.) This form passed over in 



124 OUTLINES OF LITURGICS 

all essentials into the Pfalz-Neuberg KO. of 1543; 
and it was exceeded by the Austrian KO., 1571, of 
Chytraeus. (See Kliefoth vii., 241 ff.) 

2. The Saxon-Lutheran type, represented by the 
Formula Missce, 1523, which was the model for Ducal 
Prussia, 1525, Electoral Saxony, and for all the Orders 
of Bugenhagen: Brunswick, 1528; Hamburg, 1529; 
Miinden and Gottingen, 1530; Liibeck, 1531 ; Soest, 
1532; Bremen, 1534; Pomerania, 1535; for Branden- 
burg-Niirnberg, 1533 (by Osiander and Brenz) ; for 
Duke Henry of Saxony, 1539 (by Justus Jonas) ; for 
Mecklenburg, 1540 and 1552 (by Aurifaber, Riebling, 
Melanchthon, later Chytraeus) ; for B runs wick- Wolff- 
enbiittel (1543 and 1569, by Chemnitz and Andreae) ; 
for Riga, 1531 (by Brieszmann) ; for Kurland, 1570 
(by Eichhorn) ; and others. The Hessian, 1566 and 
1575, imitates the Formula Missce, except in the Holy 
Supper. 

3. Those Orders which are more radical in their re- 
arangement of the Service and try to take a medi- 
ating position between the Lutheran and the Reformed 
types. So, as early as 1525, Bucer, Capito, Hedio and 
others in Grund und Ursache der Neuerungen zu 
Strassburg (Luther xx., 458 ss.) ; and the Wiirtem- 
berg Orders. Of these Brenz's Order for Schwabisch- 
Hall of 1526 has least of this character; but that of 
Duke Ulrich, 1536, and that of Duke Christopher, 
1553, more. These were followed by the Orders of 
Southwest Germany, such as the Palatinate, 1554; 
Baden, 1556; Worms, 1560, and others. (See Griinei- 
sen, Die evangelische Gottesdienstordnungen in den 



DEVELOPMENT OF CHRISTIAN LITURGY 1 25 

oberdeutschen Landen. Stuttgart, 1856. Richter I., 
265; II., 131 ff, 257 ff., 476 ff.) 

127. Hozv did the Reformers arrange the Minor 
Services? 

They kept the service of the Canonical hours, es- 
pecially of Vespers and Matins. Luther said of these 
that there was nothing in them that might not be 
kept. They are services of prayer, and have for their 
centre Lessons from Holy Scripture with "Summa- 
ries" of them. About these are disposed Psalms, 
Hymns and Prayers. Their form is developed es- 
pecially by Bugenhagen in the orders which he edited. 
(See Kliefoth, viii., 184 ff., and Armknecht, Die Alte 
Matutin u. Vesper-ordnung, Gottingen, 1856). "In 
these services," says Luther, "the w T hole Psalter prop- 
erly divided ought to remain in use, and the whole 
Bible, divided into lections, ought perpetually to be 
maintained in the Church." As early as 1523 he ex- 
pressed the wish that there should be preaching in 
these services, so that all might understand, and learn, 
and be admonished, by what was read, and through 
daily exercise in it might become at home and well 
instructed in the Scriptures. Catechism-services are 
an original product of the Reformation. In them in- 
struction is the principal motive. 

128. How did the Reformed Church differ in her 
conception of Worship from the Lutheran? 

She confesses with the Lutheran Church that the 
Offering for the sin of the world on which Christian 



126 OUTLINES OF LITURGICS 

worship rests was completed on Golgotha once for all. 
Therefore she agrees in opposition to the Romish 
Mass, and also in the use of the vernacular in the Ser- 
vice. But in reference to the means by which this 
Offering and the grace of God won by it are appropri- 
ated, especially in reference to the Sacrament, and 
more than all in reference to the sacramental element 
of worship, the two Churches go apart, and have been 
apart ever since the Marburg Colloquy in 1529. The 
Reformed type is shown in the Fid ei Ratio which Zwin- 
gli gave to the Emperor at Augsburg (see Opp. edd. 
vSchuler and Schultess, Zurich, 1841, IV., 9 ff. ; Jacobs, 
Book of Concord, vol. 2). "I believe, yea I know, that 
all sacraments are so far from conferring grace, that 
they neither bring nor distribute it," etc. Conse- 
quently, the Means of Grace are not vehicles of the 
Spirit, and the gifts of Grace are not administered in 
the services. This view was modified by Calvin, and 
in Germany by Lutheran influences, but it was not 
corrected. Even Calvin hardly knew and did not ap- 
preciate the objective sacramental element. The chief 
thing is the Sermon, and this is considered mainly in 
reference to the person, i. e. y on the sacrificial side; 
and so the Sacrament is only a Thanksgiving. Even 
the believer receives only Bread and Wine, and at the 
same time there is an impartation of the life of Christ> 
to which his soul is lifted up, but which can find place 
even without the Sacrament. And as this Church 
does not know the full objective value of the Sacra- 
ment, she also takes from its subjective intensity. 
She announces the Holy Supper, and requires the 



DEVELOPMENT OF CHRISTIAN LITURGY I27 

whole congregation to take part in it. She knows no 
Church Year, and originally used instead of the 
Church Hymns only rhymed Psalms. Only since the 
second half of the seventeenth century did an inde- 
pendent Reformed School of Hymnists begin in Ger- 
many with Joachim Neander, Tersteegen, Lavater and 
others, and in England with Isaac Watts (fi748). 

129. Give some account of the Szviss procedure with 
reference to the Service. 

At first, in 1523, Zwingli accepted to some extent 
the traditional Order of Worship; but the same year 
he went to the other side (III. 83 ff. and 117 ff.). He 
and Leo Judae in 1525 undertook a new Form of the 
Supper (Daniel iii. 39 ff.), and 1529 the Ordnung der 
Christlichen Kirche zu Zurich (Richter I. 134 ff.) ap- 
peared, w r hich still is in use. Later Agendas are those 
of Berne 1587, Schaffhausen 1592, and others. The 
Order for Basel, prepared under the influence of 
(Ecolampadius, separates the celebration of the Sup- 
per, which was to take place once a month, from the 
regular service of preaching. In Geneva, Farel at 
first abolished everything but the Sermon and free 
prayer; but in 1536 Calvin published his Formes des 
prieres ecclesiastiques, and in 1543 his Genevan Order 
of Service, in which, without any example in the 
Church,* he gave a prominent place to the reading of 

*So Harnack; but Dober's Mass (in Sluter) prescribes after 
the Epistle, Dies sind die heiligen zehn gebot; and the follow- 
ing Lutheran Orders prescribe the Ten Commandments after 



128 OUTLINES OF LITURGICS 

the Decalogue. (See Daniel iii. 51 ff. and 157 ff.) 
Scant provision is made for the Lord's Supper, which 
according to the Ordonnances of 1541 is to be cele- 
brated but four times a year. (Richter I. 247). On 
the relation of Calvin's liturgy to Zwingli's, see 
Ebrard, and also Bahr, Begriindung einer Gottes- 
dienstordnung, Carlsruhe, 1856. Also Bersier. — The 
extreme of Calvinism is shown in the Scottish liturgy 
of Knox. (See Kostlin, Die schottische Kirche, 1852.) 

130. To what type does the liturgy of the Anglican 
Church belong ? 

The Book of Common Prayer is properly a general 
designation of a family of books, related as the Kir- 
chenordnungen comprised in each of the classes of 
Lutheran Liturgies are related to each other. At the 
present time we have the Book of Common Prayer — 
of the English Church 1662 and since, of the Scottish 
Church 1637 and since, of the Irish Church 1877, and 
of the American Protestant Episcopal Church, 1789. 
All of these books differ the one from the other, in 
greater or less degree. A full account of their varia- 
tions is given in The Annotated Book of Common 
Prayer, J. H. Blunt. 

Again, each of these represents the result of an his- 
torical development. The book is founded primarily 
on the Breviary and Missal in use in the diocese of 

the Sermon: Bremen 1534, Pommern 1535, Nordheim 1539, 
Calenberg-Gottingen 1542. Pommern 1542 even allows them 
to be used after the Lord's Prayer. 



DF.VELOPMENT OF CHRISTIAN LITURGY 1 29 

Salisbury, and generally adopted throughout England, 
just as the German revision was based on the Brevi- 
ary and Missal of Bamberg. The outline of the 
Mass in the "Sarum Missal" differs in no essential 
particular from the Order of the Roman Mass, given 
above. 

In 1 5 16 a revision of the Sarum Breviary was made 
(just as Pope Clement VII. secured a revision of the 
Roman Breviary, 1525, and under the editorship of 
Cardinal Quignonez, 1535-1536) and reprinted, 1531; 
and 1533 a revision of the Missal was printed. 1548, 
a short form in English for the Communion, including 
the Communion of the Cup, was ordered to be added 
to the Latin Order. 1549 appeared the First Prayer- 
Book of Edward VI. This was altered in consequence 
of Calvinistic influences in 1552. It was again revised 
somewhat in the direction of the first book in 1559, 
after Elizabeth's accession to the throne. It was put 
aside, and the Directory for Public Worship was sub- 
stituted for it by Parliament in 1645 J an d underwent a 
final revision upon the restoration in 1662. Other 
books useful in the study of its history are the changes 
proposed under William III., 1689, but not adopted, 
published as a Bluebook of the British Government in 
1854; Edward Stephens' Liturgy of the Most Ancient 
Christians, 1696, the Nonjurors' Book of Common 
Prayer , 1718, The Lutheran Movement in England, 
H. E. Jacobs, Phila., 1890. 

The first form of the Scottish Book is that prepared 
by Maxwell and Wedderburn (and ascribed to Laud), 
1637. Successive revisions appear 1755, 1764. This 
9 



13° OUTLINES OF LITURGICS 

was influenced by the Nonjurors, and restored some- 
what of Edward VI. 1549. 

1666 the English Book was adopted by the Irish 
Church. Extensive changes were proposed in 1870, 
after disestablishment. In 1877 a revised book ap- 
peared. 

The American book is also the result of a series of 
revisions. The "Proposed Book" of 1786, in which 
the compilers were said to have "Presbyterianized too 
much," was succeeded by the present book in 1789, 
which differs in several particulars from the English 
Book, and in some of these agrees with the Scottish. 
In The Book Annexed, 1885, various changes are pro- 
posed, of a Lutheran type and in the direction of the 
first book of Edward VI. 

It must be added that the Book of Common Prayer 
retains traces of each phase through which the Angli- 
can Church has passed, since the era of Henry VIII. 

131. What was the further history of the Lutheran 
Order of Worship? 

The Orders of the second class noted above are to 
be regarded as the genuine Lutheran type. They main- 
tained their place until the Thirty Years' War. The 
war very nearly destroyed all church order. After 
the close of it nearly all the churches republished their 
Kirchenordnungen (about 1650 and later) in partially 
new form. Though in all cases true to the Confes- 
sions of the Church, these editions bear the rigid 
bureaucratic character of their time, and the worship 
they prescribed was outward and stiff, because the 



DEVELOPMENT OF CHRISTIAN LITURGY 131 

congregations took part in it merely in obedience to 
custom. The endeavor of Pietism to correct this 
failed, because Pietism gave up the masses of the peo- 
ple as lost, and confined itself to those who were or 
were called awakened, whom it did not know how to 
treat aright. Orthodoxy dried up and Pietism became 
more subjective, and so both prepared the way for 
Rationalism, which overturned and silenced the Wor- 
ship of God, both form and contents, from top to bot- 
tom. The Church Year was miserably cut up; the 
Minor Services fell away almost entirely, and the 
Chief Services were deprived of their most essential 
and most beautiful parts (the Introit, the Kyrie, the 
Creed, and the Prefaces) ; the old Collects were re- 
placed by new watered ones ; and into the place of the 
Church Hymn stepped versified and pelagianizing 
moral reflections. The destruction was complete. (See 
Alt, Der Christliche Cultus, 281). — Since the last third 
of the Eighteenth Century and until the first decen- 
nium of this century, private attempts appeared 
(Seiler, Gutlin, Sintenis, Zollikofer, and others), and 
also public Agendas full of sentimental subjectivism 
and without any sense of that which is specifically 
Christian and churchly. (See the Schleswig-Holstein 
Agenda of Adler, 1797, or the Allgemeine Verord- 
nung fur Livland, 1805.) And where there was no 
lawful introduction of new Agendas, different minis- 
ters laid aside the old formularies as they pleased. 

Shortly after the War of Liberation, a period of 
restoration began. The New Prussian Agenda led the 
way. Bunsen's revised "Capitoline" liturgy supple- 



132 OUTLINES OF LITURGICS 

mented this. In it the liturgical and homiletical ele- 
ments were too much separated from each other, Angli- 
can forms were mixed with Lutheran, and the specific 
Church-tone was lost (Darmstadter Kztg., 1870). A 
liturgical reformation was undertaken in other lands 
also; inWiirtemberg,for instance {Kirchenbuch, 1842), 
yet without any Altar Service; in Bavaria (Agenden*. 
kern, 1854, revised and enlarged 1877) ; in Baden, 
where a very good Kirchenbuch came out in 1858, but 
has not been introduced; in Saxony, in 1842, and in 
1880 the excellent new Agenda has appeared. To 
these must be added private works enumerated below. 
The works of the Dresden Conference are especially 
to be named. Their ripe fruit is seen in the excellent 
Agenda of Bockh. 

The Lutheran Service is fully given in the Kirchen- 
buch fur Ev. Luth. Gemeinden, 1877, and in English 
in The Common Service for Evangelical Lutheran Con- 
gregations, 1888. 



VII 

MATINS AND VESPERS 

*33- I s there any other service of Christian Wor- 
ship which has come down from oldest time? 

The Daily Morning and Evening Service. 

134. What relation do they bear to the Liturgy of 
the Holy Supper? 

The relation between them is not that of a Greater 
Service and a Less, but they are additional and supple- 
mentary (Nebengottesdienste ) . 

135. What is their history? 

From the beginning, the early Christians observed 
the Jewish hours of prayer (Acts iii. 7, x. 9), and 
sang the Psalms, to which they had been accustomed 
in Jewish worship. Tertullian (de orat. y xxv. Ap. 39) 
and the earlier books of the Apostolic Constitutions 
mention the three hours; the later books (in this agree- 
ing with Cyprian, de orat. Dom., 34-36) make six 
hours of prayer; later usage, in accordance with Ps. 
cxix., 164, amplified these to seven; and the rule of 
Benedict of Nursia (f 543) made eight, which still are 
observed in the cloisters in the Church of Rome. 
"Offer up your prayers," says the VIII. Bk. of Apos- 
tolic Constitutions , (34), "In the morning, at the third 

(*33) 



134 OUTLINES OF LITURGICS 

hour, the sixth, the ninth, the evening, and at cock- 
crowing: in the morning, returning thanks that the 
Lord has sent you light, that He has brought you past 
the night, and brought on the day; at the third hour, 
because at that hour the Lord received the sentence of 
condemnation from Pilate ; at the sixth, because at that 
hour He was crucified ; at the ninth, because all things 
were in commotion at the crucifixion of the Lord, as 
trembling at the bold attempt of the impious Jews, and 
not bearing the injury offered to their Lord; in the 
evening, giving thanks that He has given you the night 
to rest from daily labours; at cock-crowing, because 
that hour brings the good news of the coming on of 
the day." 

But only the morning and the evening were kept by 
a service in the Church or an assembly in a private 
house; and the faithful were exhorted to come to 
church every morning before work, and every even- 
ing, "to return thanks to God that He has preserved 
thy life." II., 36, 59. These services were simply 
services of praise or psalmody and prayer. Ps. lxiii. 
was distinguished as the Morning Psalm and Ps. cxli. 
as the Evening Psalm. And in VII., 47, 48, we have a 
rudimentary form of the Gloria in Excelsis for a 
Morning Prayer, and the Nunc dimittis as an Evening 
Prayer. The usual prayers appear to have been said, 
and after the dismissal of the uninitiated a special 
prayer and blessing. (II., 39; III., 18. Formularies, 

VII., 47, 48; VIII., 35-390 

Benedict of Nursia prescribed a lengthy Service for 
each of the Canonical Hours, which is the foundation 



MATINS AND VESPERS 1 35 

of the Services in the Roman Breviary of the present 
day. The Hours are called Matins, Lauds, Prime, 
Terce, Sext, Nones, Vespers, and Compline or Com- 
pletorium. Their services are made up of Psalmody, 
Lections, Hymnody and Prayer, in order varying in 
the different hours; the parts being connected by re- 
sponses and interpreted by Antiphons and Responso- 
ries. Matins differs from the other Services first in 
its more elaborate opening: Ps. xcv. with an Invita- 
tory of the season being always used after the open- 
ing Versicle; and nine lessons being read, from Holy 
Scripture and the Church Fathers, or the legends of 
the Saints, while in other hours very short passages 
of Scripture, called Capitula or Chapters (often but 
verses from the Sunday Epistle) are said. The Psal- 
ter is so arranged as to be sung over once every week ; 
and the principle of the lectionary is the lectio con- 
tinua, the books of the Bible being assigned to the 
different Seasons of the Church Year. (For the Ro- 
man arrangement of the Psalter, see Breviary or Hom- 
mel's Psalter in Lohe's Haus, Schul u. K. buck, 1879.) 
Luther commended the Matin and Vesper Service 
in his Formula Missce, 1523. (See C. R. 25, 173.) 
Only he would shorten the Service, so as to have three 
lessons in each, with responsories ; he wished for a 
new lectionary, giving the New Testament to the morn- 
ing, and the Old to the evening ; and would add to the 
lessons an explanation. He gives a fuller Order on 
the same principles in his Deutsche Messe of 1526. 
Accordingly the Lutheran Orders reduced the Services 
of the Breviary to Matins and Vespers ; sought to give 



136 OUTLINES OF LITURGICS 

the people a part in them, though they still depended 
upon the boys of the Latin schools ; added a Summary 
to three lessons from the Old Testament in the Morn- 
ing and to the three from the New in the Evening; 
allowed the use of the Benedictus (from Lauds) in- 
stead of the Te Deum in the Morning, and of the 
Nunc dimittis (from Complines) instead of the Mag- 
nificat in the Evening; and in all other essential and 
Scriptural features retained the old order. The English 
book (1549) differed in introducing both Canticles 
into the service in each case. 

This old daily Service of the Lutheran Churches 
passed through a history like that of the Liturgy of 
the Holy Supper, and like it has been revived in this 
time in many lands. 

136. What is the Scheme of the Matins and Ves- 
pers? 

Psalmody, Lections, Hymn and Prayer. Originally 
services of praise and prayer only, the Reformation 
especially emphasized the element of instruction from 
the Word of God. 

137. What may be added of the several parts? 

1. The Opening Versicles. 

These are the Domine labia (Ps. li., 17) and the 
Deus in ad jut or turn (Ps. lxx., 2) ; both used at Matins, 
the latter at Vespers. The former is appropriate as a 
preparation for praise; the latter puts the worshipper 
into the position of a suppliant. 



MATINS AND VESPERS 137 

2. Psalmody. 

Ps. xcv. is sung every morning as an Invitatory, a 
call to the whole congregation to join in praise. It is 
preceded by a so-called Invitatory, consisting of a 
short passage which connects the Psalm with the par- 
ticular Gospel of the Church Season or Festival. This 
is sung also after the 95th Psalm, and was repeated 
over and again between the verses of it. 

In the Roman Breviary the Psalms were divided to 
the different hoars. The English book assigns certain 
Psalms to certain days, so that the Psalter is sung 
through every month. The Lutheran Church, either 
sings them in their order, or Ps. 1-109 at Matins, and 
1 10-150 at Vespers. Ps. cxix. was sometimes divided 
into twenty-two parts, and one "Octionar" (section of 
eight verses) was sung at every Service. The Gloria 
Patri is sung after every Psalm. The Psalms were 
sung to the old Gregorian tones, which may indeed be 
a reminiscence of the Temple-music. An Antiphon (a 
suitable verse from Scripture) before and after the 
Psalm does for it the office of an Invitatory. The 
proper responsive singing of the Psalms is according 
to the parallelism of each verse. 

3. The Lections. 

For these a lectionary is required, which so divides 
the Holy Scriptures that every part of them suitable 
for public reading (besides the Epistles and Gospels 
of the Sundays) shall be read in the course of the year. 
(See Ambrose Ep. xx. 14.) 



138 OUTLINES OF LITURGICS 

The Lessons, read in their order, are connected with 
the Church Year by means of the Responsories sung 
after them. Such Responsories were sung in the Luth- 
eran Church after the Epistle in the Communion 
Service, as well as after the Lessons at Matins and 
Vespers. The Responsory always consists of a text, 
sung by one part of a choir, which the other part of 
the choir repeats, whereupon the Gloria Patri is sung. 
It originated in Italy, and is mentioned by Isidore of 
Spain and Gregory of Tours. Texts and music are 
given by the Lutheran Cantionales. (See Kliefoth, 
s. v.; also Palmer, in Antenicene Fathers, vii. 561.) 



4. The Hymn. 

The Roman Breviary contains a Hymn for each of 
the Hours, varying with the Season. It is a cry of 
Confession, Prayer and Praise. Besides the metrical 
Hymn, the Reformation retained the use of the Te 
Deum and Benedictns at Matins, and of the Magnificat 
and Nunc dimittis at Vespers. For these Canticles, 
except the Te deum, the old books give special Anti- 
phons. 

5. The Prayer. 

The order of the Prayer is the Kyrie, the Lord's 
Prayer and the Collects. This was generally adopted 
by the Lutheran Orders, which sometimes have only 
the Collects; and many prefer at the end of the Ves- 
per Prayer the Da pacem, the Collect for peace. 



MATINS AND VESPERS 1 39 

6. The Conclusion. 

As this Service did not require the presence of 
an ordained minister, its usual ending was the Bene- 
dicamus, which consequently underwent a liturgical 
and musical development of its own. 

138. What further use did the Lutheran Church 
make of these Services? 

They were the basis on which she developed special 
services of her own, such as the Catechism-service and 
the Beicht-vesper, or Confessional-Service on Satur- 
day Afternoons. 



VIII 
HISTORY AND LITERATURE OF LITURGICS 

HISTORY OF THE SCIENCE OF LITURGICS. 

139. What do we mean by the History of Liturgies? 

The history not of the composition or development 
of the Liturgy, but of the theory of it. 

140. Can we find anything of this sort in the earliest 
Fathers? 

Very little; for that was the period of the forma- 
tion of the Liturgy. There are merely scattered and 
elementary bits in their homilies and other writings. 
We may refer to the Mystagogical Catechism of Cyril 
of Jerusalem, to Basil (see Works, ed. Gamier, II., 
674 ft), Chrysostom, from whose works Claudius de 
Sainctes in the Fifteenth Century, and afterwards 
Bingham {Antiquities of the Christian Church) have 
extracted everything of value, Augustine, especially 

his Letter to Januarius), Proclus Ilepl Trapadoascjg ttjq deiag 

"keLTovpyiaq, and the Pseudo-Dionysius Areopagita, who 
in hisHierarchia ecclesiastica (translated and edited by 
Engelhardt, Sultzbach, 1823,2 vols.), seeks to give an 
allegorical-mystical interpretation to the liturgy, which 
still lies at the foundation of the explanations of it in 
both East and West. 

(140) 



HISTORY AND LITERATURE OF LITURGICS I4I 

141. Give the beginnings of reflection on the Liturgy. 

In the East, first James of Edessa (about 675) in 
his Epistola de antiqua Syrorum liturgia (see Asse- 
mani, bibl. orient. I. 479 ff.) ; and in the West, 
Isidorus Hispalensis (f636), in his LI. II., de officiis 
ecclesiasticis. He is the source from which the theo- 
logians of the Carolingian era draw. Of these the 
most remarkable is Walafrid Strabo, whose De ex- 
ordiis et incrementis rerum ecclesiasticarum, though 
it is too short, exhibits on the whole a historical critical 
spirit, and is equaled by no other writer on the sub- 
ject in the Middle Ages. The Church during this 
period, inasmuch as it did not put its confidence in the 
Word of God, but trusted to the magic of rite and sym- 
bol, limited itself to the interpretation of the Liturgy 
or went very far in allegorical and mystical expla- 
nations of it. Of the Eastern Church we name here 
the important work of Dionysius Barsalibi of the 
Twelfth Century (see Renaudot) ; of Nicolaus Caba- 
silas of the Fourteenth Century (Expositio liturgies, 
see Fronto Ducaeus Auct. VII., Paris, 1624 fol.) ; of 
Philotheus (fi37i), Ordo Sacri ministerii (in Goar, 
^hxoUytov) ; and especially Simeon of Thessalonica 
(fi429), De divino templo et de divina mystagogia 
(in Goar) and De fide, ritibus et mysteriis ecclesias- 
ticis (Jassy, 1683 fol.). Of the Western Church we 
name Hugo of St. Victor, De caerimoniis ecclesiasticis, 
LI. III. ; and, as the most important work of the Mid- 
dle Ages, William Durandus (f 1296), Rationale divi- 
norum officiorum, LI. VIII ; and also Gabriel Biel, Ex- 
positio Sacri C ononis Missce, Basel, 15 10. 



142 OUTLINES OF LITURGICS 

142. What was the result of the Reformation upon 
this science? 

It led to a thorough, historical and critical study of 
Christian Archaeology and of Christian Cultus. This 
was introduced by the controversies between Protest- 
ant and Roman theologians, and in England between 
Episcopalians and the Puritans. Here we may simply 
call attention to Chemnitz., Examen Concilii Triden- 
tini, and the valuable monographs of Hildebrand and 
Dallseus. Vitringa should be mentioned. In his De 
synagoga vetere, LI. III., 1696, 4, he tries to show, in 
the interest of the Reformed school, that the most 
ancient Christian Worship was formed on that of the 
synagogue, not on that of the Temple. Besides, es- 
pecial mention should be made of Calvoer, 2 Parts, 
Jena, 1705; Bingham, Antiquities, etc., London, 1708; 
and the very valuable historico-critical works of Pfaff, 
De oblatione and De consecratione eucharistica (see 
Syntagma dissertationum theologicarum, Stuttgart, 
1720). Gerber, Historie der Kirchen-Cerimonien in 
Sachsen, Dresden, 1700, is very meritorious. 

143. What influence had Rationalism on this study? 

As it declared the traditional worship to be superan- 
nuated and tasteless, a few were led to undertake its 
defense (e. g., Gerbert, Principia theoL exeget., etc., et 
liturgicce, 1757 +, 6 vols.) ; and others put forth rear- 
rangements of it: so Seiler, Pratje, Hufnagel, Wag- 
nitz, Zollikofer, in liturgical journals and writings 
which are for the most part forgotten. Especially did 



HISTORY AND LITERATURE OF LITURGICS 1 43 

they invoke the aid of ^Esthetics (Thomasius, Ver ed- 
iting des protestantischen Kultxis durch die Msthetik, 
Niirnberg, 1803) ; or profane means were resorted to 
to give an inspiration to worship: so the fantastical 
Horst in Darmstadt [Mysteriosophie oder iiber die 
Veredlung des protestantischen Gottesdienstes, 2 Parts, 
Frankfurt, 1817). In the Roman Church the Mass was 
translated into German in 1768 under Duke Eugene of 
Wurtemberg with permission of Pope Pius VI, but 
only for the Court Chapel ; and Werkmeister (Beitrdge 
zur Verbesserung der Liturgie, Ulm, 1789) and Win- 
ter (Liturgie, was sie sein sollte, Munich, 1809 : Erstes 
deutsches Messbuch, Landshut, 1810) attempted a 
radical transformation of it, largely on the principles 
of the Kantian philosophy. On the other hand, valu- 
able and solid service was done by J. B. Hirscher (Mis- 
see genuince notio, Tubingen, 1821), in which he carried 
back the Mass to its original significance as the Com- 
munion of the Congregation, and declared against 
Private Masses, the Withholding of the Cup and the 
use of the Latin tongue. 

144. Mention the results of Prussian reforms. 

In 181 1 Marheineke broke the way for a deeper ap- 
preciation of Cultus in his Homiletics. In 1816 ap- 
peared the Liturgy for the Court Church at Potsdam 
and the Garrison Church at Berlin, and in 1822 the 
Kir chen- Agenda for the Court-and Dom-Church in 
Berlin, whose principal author was King Frederick 
William III. It was revised 1823 and 1826. This was 
an epoch-making work, for it went back to the old 



144 OUTLINES OF LITURGICS 

Agendas and gave an impulse to renewed liturgical 
study. It is not of present interest to state how this 
Agenda was related to the so-called Prussian Unioa 
It called forth a great many publications for and 
against, among others from Schleiermacher, Augusti, 
Nitzsch, Marheineke, Schultz and Gerlach. Among 
these appeared in 1827 King Frederick William's 
Luther in Beziehung auf die preuszischen Agen- 
da vom Jahre 1S22. Compare Falck, Aktenstucke der 
Agendensache, Kiel, 1827; Eylert, Ueber den Werth u. 
die Wirkung der preuszischen Agende, Potsdam, 1830; 
Scheibel, Akienmdszige Geschichte der neuesten Un- 
ternehmung einer Union, 2 Parts, Leipzig, 1834. 

145. And what can be said of recent years? 

Since then extraordinary and thorough work has 
been done in this department. We mention Augusti, 
Denkwurdigkeiten aus der Christlichen Archceologie, 
12 vols., 1817, an abbreviation of which has been given 
in his Handbuch der Christlichen Archceologie, 3 vols., 
1836, and Beitrdge zur Christlichen Kunst geschichte, 
1 841. Kapp, Grundsdtze zur Bcarbeitung evangel- 
ischer Agenden, Erlangen, 183 1, is penetrating and 
rich in historical material. To the most important be- 
long Hofling's De liturgice evangelic ce natura, 1836, 
Von der Komposition Christlicher Gerneinde-gottes- 
dienste, 1837; Liturgische Studien, 1841, 1842; Litur- 
gisches Urkundenbuch, Leipzig, 1854. And also Klie- 
foth, Theorie des Kultus, 1844; Liturgische Blatter, 
1845 ; and especially his Ursprungliche Gottesdien- 
stordnung der lutherischen Kirche, 1847; enlarged to 



HISTORY AND LITERATURE OF LITURGICS 145 

a complete history of the Liturgy in his Liturgische 
Abhandlungen, Vols. IV.-VIIL, 1858. The best recent 
study of the whole subject is Rietschel, Liturgik. 
2 vols. 1899, 1909. 



LITERATURE OF THE SUBJECT. 

ENGLISH BOOKS IN ITALICS. 

The Liturgical Movement in the Nineteenth Century. 

Gass: Der Christl. Cultus, 18 15. 

Funk: Geist u. Form des von Luther angeordneten Kultus, 181 8. 

Schleiermacher : Praktische Theologie, herausgegeben von Fre- 

richs, 1850. 
Claus Harms: Pastoraltheologie (Vol. II. Der Priester), Kiel 

1831. 
Schweizer: Das Stabile einer bindenden Agende, 1836, and Homi- 

letik, 1848. 
Vetter: Lehre vom Christl. Cultus, 1839. 
Lohe: Sammlung liturg. Formulare, 3 nos., 1839. 
Goldmann: Wie sollte der Sonntagliche Gottesdienst eingerichtet 

sein? 1840. 
Ehrenf euchter : Theorie des Cultus, 1840. 
Klopper: Theorie der stehenden Kultusformen in der ev. Kirche 

1841. 
Alt: Der Christl. Cultus, 1858. 
Ebrard: Liturgik vom Standpunkt der ref. Kirche, 1843; and 

Reformiertes Kirchenbuch, 1846 ; 26. ed. by Goebel, 1890. 
Nitzsch: Praktische Theologie, Vol. II., 1848. 
Gaupp: Praktische Theologie, Vol. I., 1848. 
Gruneisen: Die ev. Gottesdienstordnung in den oberdeutschen 

Landen, 1856. 
Hofling: Die Lehre der altesten Kirche vom Opfer im Leben u. 

Cultus der Christen, 1851. 
H. A. Kostlin : Geschichte des Christlichen Gottesdienstes, 1889. 
10 



146 OUTLINES OF LITURGICS 

Gottschick : Luther's Anschauungen v. Christ. Gottesdienstes u. 

seine thatsachliehe Reform desselben, 1887. 
Rietschel : Lehrbuch d. Liturgik L, 1899; II., 1909. 
Sinend : Der evangelische Gottesdienst, eine Liturgik, 1904. 
Schoeberlein : Der ev. Gottesdienst nach den Grundlagen der 

Reformatoren, 1854; Ueber den liturgischen Ausbau des Ge- 

meindegottesdienstes, 1859. 
Jacoby : Die Liturgik der Reformatoren, 2 vols., 1871 and 1877. 
Henkl: Vorlesungen iiber die Liturgik, 1876. 
Steinmeyer: Die Eucharistiefeier und der Cultus, 1877. 
Schoberlein u. Herold : Siona, a. monthly (since 1876) devoted to 

Liturgies and Church Music. 
Monatschrift fur Gottesdienst u. Kirchliche Kunst., I.-XIV. 

Critical Collections and Editions of Old Liturgies. 
Pfaff: De Liturgiis, Missalibus, Agendis et libris ecclesiasticis 

ecclesiae orientalis et occidentalis, 2d ed., 1721, 4. 
Assemani : Codex liturgicus ecclesiae universalis, 13 vols., Rome, 

*749+- Incomplete. 
Leo Allatius: De libris ecclesiasticis Graecorum, Paris, 1644. 
Goar: 'Evxo?*6yiov, Paris, 1647. 

Renaudot: Liturgiarum Orientalium Collectio, 2 Tomi 1726, 4. 
Neale : Essays on Liturgiology, 1867; Int. to History of Holy 

Eastern Ch., 1850; Primitive Liturgies; Liturgy of Milan. 

See Migne. 
Daniel : Codex liturgicus, IV. 

Abeken : Der Gottesdienst in der alten Kirche, 1853. 
Th. Harnack : Der Christl. Gemeinde-gottesdienst im apostol. u. 

altkatholischen Zeitalter, 1854. 
Volz : (Studien u. Kritiken, 1872, 1). 

Probst: Liturgie der drei ersten Christl. Jahrh. Tubingen, 1870. 
Lechler: Das Apost. u. nachap. Zeitalter, 3d ed., 1885. 
Brett: A Collection of the Principal Liturgies, etc., London, 1838. 
Palmer: Origines Liturgicaz, 1832. 
Coxe : Introduction to Early Liturgies, Ante-Nicene Fathers, Vol. 

VII., Buffalo, 1886. 
Hammond: Ancient Liturgies, Oxford, 1878: Gives a good col- 



HISTORY AND LITERATURE OF LITURGICS 1 47 

lation of old Eastern and Western liturgies up to Gregory the 

Great. 

For the Mozarabic Liturgy : 
Thomasius: Liturgia antiqua Hispanica, 2 Tomi, 1746. 
The same by Lesley, and newly published by Migne, Patrologia, 

Vol. 85, Paris, 1850, 2 vols., 4. 

The Greek Liturgy. 

Dmitrijewsky : Erlauterung der Liturgie (Russian), Moscow, 1823. 

Schmitt : Die morgenland. griechish-russische Kirche, 1826. 

Murawieff: Briefe iiber den Gottesdienst der morgenlandischen 
Kirche, 1838. 

Rajewsky: Euchologion der Orthodoxen Kathol. Kirche, 1861. 

John Mason Neale : Introduction to History of the Holy Eastern 
Church, 1850. 

The Divine Liturgy of S. John Chrysostom, done into English, 
London, 1856. 

Heineccius: Abbildung der alten und neuen griechen Kirehe, 
Leipzig, 171 1. 

Hapgood: Service Book of the Holy Catholic Apostolic (Greco- 
Russian) Church, 1906. 

King: Die Gebraiiche u. Ceremonien der griechischen Kirche in 
Ruszland, Riga, 1773. 

C. A. Swainson, The Greek Liturgies, Cambridge, 1884. 

Ambrosian Liturgy. 
Atchley : The Ambrosian Liturgy, 1909. 

The Gallic an Liturgy. 
Mabillon: De liturgia Gallicana, Paris, 1685 fol. 
Neale and Forbes: The Gallican Liturgies, 1855, 1867. 

The Ancient Anglican Liturgy. 
Usher: Antiquit. Britan. eccles., 1639, p. 174 ff. 

The Ancient German. 
Gerbert: Vetus liturgia Aleman., 1776, 3 vols., 4; Monumenta 
veter. Liturg., Aleman., 1779, 2 vols., 4. 



148 OUTLINES OF LITURGICS 

The Roman Liturgy. 

Pamelius: Liturgicon latinum, 1571. 

Casalius: Christianorum ritus veteres, 1645. 

Bona: Rerum liturgie arum, LI. II., 1672. 

Thomasius: Liber sacramentorum romanae ecclesiae, 1680. 

Edmund Martene : De antiquis ecclesiae ritibus, 1736. 

Muratori : Liturgia romana vetus, 1784 fol. 

Mabillon : Commentarius in ordinem Romanum, 1724. 

See also Krazer, De liturgiis, Augsburg, 1786. 

Daniel : Codex liturgicus ecclesiae universalis in epitomen redactus. 

H. A. Graeser: Die R. C. Liturgie nach ihrer Entstehung u. endl. 

Ausbildung, mit steter Riicksicht auf die Liturgie der griech. 

u. altest. ev. luth. Kirche, Halle, 1829. 

Roman Liturgies. 

Binterim : Denkwiirdigkeiten der Christkatholischen Religion, 15 

Vols., 1825 +. 
Schmid : Liturgik der Christ-katholischen Kirche, 2 vols., 1832. 
Marezoll und Schmeller: Liturgia Sacra, 1837 + • 
Liift: Liturgik, 3 vols., 1844. 
Mone : Lateinische u. grieschische Messen aus dem zweiten ( ?) 

bis sechsten Jahrh., 1850. 
Fluck: Katholishe Liturgik, 1855. 
Bickell: Messe u. Pascha, 1872. 

Thalhofer: Handbuch der kathol. Liturgik, Vol. I., Freiberg, 1883. 
Graser: Die romisch-katholische Liturgie, 1829. 
Linsenmann: Reflexionen uber den Geist des chr. Cultus, 1885. 
Durandus: The Symbolism of Churches. Eng. tr., 1894. 
S. Baeumer: Geshichte des Breviers, 1895. 637 pp. 
J. Baudot: Roman Breviary. Cath. Truth Soc., 1809. 260 pp. 
Brightman: Liturgies, Eastern and Western, 1896. 
Gihr: Holy Sacrifice of the Mass, 1902. 778 pp. 
Lutheran Liturgical Society Memoirs, 7 vols., 1906. 
Oesterley and Box : Religion and Worship of the Synagogue, 1907. 
Duchesne: Christian Worship, Its Origin and Evolution. 2d Eng. 

3d French, ed., 1904. 



HISTORY AND LITERATURE OF LITURGICS 1 49 

Anglican Service. Book of Common Prayer. 
C. G. Perry: History of the Ch. of England, N Y. 
J. H. Blunt: Annotated Book of Common Prayer, 1884. 
Proctor and Frere : New History of the Book of C. P. New York, 

1908. 
W/Trollope: The Liturgy and Ritual, Cambridge, 1861. 
Cardwell : History of Conferences on the Prayer-book. 
Bright: Ancient Collects and Other Prayers. 
Cardwell : Two Liturgies of Edward VI. 
M. Dix: The First Prayer-book of Edward VI., N. Y. 
Forbes: Commentary on the Litany. 

Jacobson: Illustrations of the History of the Prayer-book, 1874. 
Liturgies, etc., of Edward VI., and of Queen Elisabeth, Parker 

Society, 1844, 47. 
Maskell: Ancient Liturgy of the Ch. of England, 1846. 
Luckok: The Divine Liturgy, N. Y., 1889. 
Jacobs: The Lutheran Movement in England, 1890. 
Monumenta ritualia Eccl. Ang., 1848. 
Goulburn: The Collects of the Day, 2 vols., 1880. 
Eastman : Principles of Divine Service. 
Gasquet and Bishop : Edward VI. and the Bk. of Common Prayer, 

1890. 
Burbidge : The Liturgies and Offices of the Church, 1886. 
Trevor: Sacrifice and Participation of the Holy Eucharist, 1869. 
Scudamore : Notitia Eucharistica. 

Reformed Liturgies. 
Daniel : Codex Liturgicus, III. 
Ebrard : Reformiertes Kirchenbuch. 

Bersier: Liturgie a l'usage des eglises reform ees, Paris, 1881. 
Hugues: Die gottesdienstliche Ordnung, 1846. 
Shields : The Book of Common Prayer, as Amended by the West- 
minster Divines. 

Lutheran Agenda. 
Dober's Mass wortgetreu abgedruckt, 1858. 
Coelius: Bedenken des Chorrocks halben, 1550. 



150 OUTLINES OF LITURGICS 

Erasmus Alber : Vom Unterschied d. ev. von d. papistischen Mesz, 

fur die einfaltigen, 1539. 
Smend : Die ev. deutschen Messen bis zu Luther's D. Messe, 1896. 
Schmid : Dissertatio de Agendis, Helmstadt, 17 10. 
Bockelmann (Konig) : Bibliotheca Agendorum, Zelle, 1726. 
Feuerlin : Bibliotheca symbolica eccl. luther. 2d ed, Niirnberg, 1761. 
Funk: Die KOO. der ev. luth. Kirche in ihrem ersten Jahrhdt. 

Berlin, 1824. 
Richter: Die evangel. KOO. des 16 J., 2 vols., Weimar, 1845. 
Sehling E. : Die ev. KOO. des XVI. Jahrhunderrs', 1902. 
Daniel: Vol. II. 

Spangenberg: Cantiones ecclesiastics, Kirchengesange, 1545. 
Veit Dietrich: Kirchen- Agenda, 1546, 1717. 
Triller: Ein Christlick Singebuch fur Layen u. Gelerten, Breslau, 

1559. 
Lucas Lossius : Psalmodia, Wittenberg, 1561, 1569, 1579. 
Pomeranian K. ordnung, 1563. 
Responsoria etc.: Norimbergse, 1572. 
Keuchenthal : Kirchengesenge, 1573. 
Eler: Cantica Sacra, 15S8. 

M. Ludecus : Missale, etc., and Vesperale et Matutinale, 1589. 
Cantionale fur die ev. luth. Kirchen im Groszherzogthum Meckl. 

Schwerin, Schwerin, 1868 — |- . 
See Agenda of Lohe, 2d ed., 1853, 3d, 1884; Pasig, 1851 ; Hom- 

mel, 1851 ; Petri, 1852; Stier, 1857; Fruhbusz, 1854; Otto, 1854; 

Bockh, 1870; Dachsel, 1882. 
Kirchenbuch des Gen. Konzils, Philadelphia, 18 — . 
The Common Service for the use of Ev. Luth. Congregations, 

Columbia, S. C., and Phila., 1888. 
Schubert : Schwedens Kirchenverfassung u. Kirchenwesen. 
Reed and Archer: The Psalter and Canticles, 1897. 

Architecture. 

Ciampini : De sedificiis a Constantino Magno extructis, Rome, 

1693. 
Hospiniani : De origine, progressu, usu et abusu templorum, Tiguri 

1603 fol. 



HISTORY AND LITERATURE OF LITURGICS 151 

Moller: Denkmaler deutscher Baukunst, Darmstadt, 1821. 
Giefers : Praktische Erfahrungen u. Ratschlage die Erbanung 

neuer Kirchen, sowie die Erhaltung u. Wiederherstellung d. 

Kirchen betreffend. Paderborn, 1869. 
V. Schultze : Das ev. Kirchengebatide, 1886. 
Geo. Heckner : Praktischer Handbuch d. kirchlichen Baukunst, 

1886. 
Der Kirchenbau d. Protestantismus v. d. Ref. bis zum Gegen- 

wart, 1893. 
Guttensohn u. Knapp : Basiliche di Roma, 1822. 
Bunsen: Basiliken des altchristl. Roms, Munich, 1842. 
V. Quast : Altchristl. Bauwerke v. Ravenna, Berlin, 1842. 
Creutz : La basilica di S. Marco in Venezia, Venice, 1843. 
Kaltenbach u. Schmitt : Die christl. Baukunst des Abendlandes, 

Halle, 1850. 
Stockbauer : Der Christl. Kirchenbau in den ersten sechs Jahr- 

hunderten, Regensburg, 1874. 
Dehio u. v. Bezold : Die kirchliche Baukunst des Abendlandes. 

Stuttgart, 1884. 
Reichensperger : Fingerzeige auf dem Gebiete der christl. Kunst, 

Leipzig, 1853. 
See v. Preusz, 1837 ; Roth, 1841 ; Meurer, Altarschmuck, Leipzig, 

1867, and Der Kirchenbau vom Standpunkt u. nach dem Brauche 

der luther. Kirche, Leipzig, 1877. 
Hasenclever: Ueber evangelischen Kirchenbau, 1882. 
Jahn: Das ev. Kirchengebaude, Leipzig, 1882. 
Prufer: Archiv. fur kirchl. Kunst, since 1877. 
Mothes: Handbuch d. Ev. christl. Kirchenbaues, 1898. 
E. T. Horn : The Application of Lutheran Principles to the Church 

Building, 1905. 
Otte : Handbuch der Kirchl. Kiinstarchaologie d. deutsch, Mittel- 

alter. 4th ed., 1868. 
Francis Bond: Gothic Architecture in England, Scribner, 1906, 

782 pp. 
A. K. Porter: Medieval Architecture, Baker & Taylor, 1909, 

2 vols. 



152 OUTLINES OF LITURGICS 

Sacred Seasons. 

Vollbeding: Thesaurus commentationum, etc., 2 vols., Leipzig, 
1846. 

Ranke: Das kirchliche Perikopensystem, Berlin, 1847, and his Ar- 
ticle Perikopen, in Herzog. 

Liemke : Die Quadrigesimalfasten der Kirche, Munich, 1853. 

Steitz : Article Pascha in Herzog. 

Linsemayr : Entwickelung der kirchl. Fastendisziplin bis z. Konzil 
von Nicaa, Munich, 1877. 

Bonwetsch : Die Geschichte Montanismus, Erlangen, 1881. 

Drioux: Les fetes Chretiennes, (Euvre illustre, Paris, 1881. 

S. J. Nilles: Kalendarium manuale utriusque Ecclesiae, orientalis 
et occidentalis, 3 vols., Oenip, 1879-85. 

Piper: Die Verbesserung des evang. Kalendars, 1850; Der evang. 
Kalendar; and Article Zeitrechnung in Herzog. 

Horn: The Christian Year, Phila., 1876. 

Perikopes. 
Thamer: De origine Pericoparum, 1734. 
Carpzov: De pericopis non temere abrogandis, 1758. 
Pachtter : Das Buch d. Kirche vom Palmsomtage bis zum Weis- 

zensonntage. 
M. Herold : Passah. Andachten fur die heilige Karwoche u. d. 

Auferstehungsfest. 
Ranke: Das romische Perikopensystem, 1847 ; Kritische Zusam- 

menstellung der neuen Perikopenkreise, 1850. See Herzog in 

loc. Also, Kliefoth. 
New systems are given by Suckow : Drei Zeitalter der christl. 

Kirche, Breslau, 1830; Lisco : Das christl. Kirchenjahr, Berlin, 

1846; Wirth : Die kirchl. Perikopen, Nurnb., 1842; Matthaus : 

Die evang. Perikopen, 2 vols., Ansbach, 1844; Bobertag: Das 

evangel. Kirchenjahr, Berlin, 1853, 1857. 

Christian A rt. — Pain tin g . 
Miiller: Bildl. Dartellungen im Sanctuarium der chr. Kirchen, 

vom 5. bis 14. Jahrdt., 1835. 
Piper: Der christl. Bilderkreis, 1852. 



HISTORY AND LITERATURE OF LITURGICS 1 53 

Helmsdorfer : Christl. Kunstsymbolik, Frankfurt, 1839. 

Alt: Die Heiligenbilder, 1845. 

Guenebault: Dictionnaire iconographique, Paris, 1845. 

Wessely: Iconographie Gottes u. der Heiligen, Leipzig, 1874. 

Piper: Mythologie u. Symbolik der christl. Kunst, 1847. 

Mrs. Jameson: Sacred and Legendary Art; Legends of the Ma- 

donna; Legends of the Monastic Orders. 
Cutts : History of Early English Art, 1893. 

History of the Church Hymn. 
Apostolic Age. 

Clement : Ep. I. ad Cor. c. 59. 
Eusebius: History, V. 28, 5. 
J. G. Walch : De Hymnis eccles. Apostol., Jena, 1737 (In Voll- 

beding's Thesaurus). 
Thierfelder: De Christianorum psalmis et hymnis usque ad Am- 

brosii tempora, Leipzig, 1868. 

The Ancient Church. 

F. Piper: Clementis hymnus in Christum, Gottingen, 1835. 

Hahn: Bardesanes Gnosticus, 1819. 

Zingerle : Jacob v. Sarug. 

Augusti : De hymnis Syrorum sacris, Breslau, 1814. 

Pitra : Hymnographie de 1'egl. grecque, Rome, 1867. 

Th. Forster: Ambrosius, 1884. 

The Middle Ages. 

Daniel: Thesaurus hymnologicus, 5 vols., Halle, 1841 -j- ; Hym- 

nologischer Bluthenstrausz, Halle, 1840. 
Konigsfeld : Lateinische Hymnen u. Gesange, 1847. 
Simrock: Lauda Sion, Cologne, 1850. 
Mone : Lateinische Hymnen, 1853. 
Lisco : Stabat mater, Berlin, 1843. 
S. Wolff: Die Lais et Sequenzen, 1841. 
Hobein: Buch der Hymnen, Gutersloh, 1881. 
Linke : Te deum laudamus, Leipzig, 1884. 



154 OUTLINES OF LITURGICS 

Selborne : Hymns, in Encycl. Brit., 9th ed. 
Trench : Sacred Latin Poetry. 
Neale : Latin Hymns and Sequences. 
Williams: Hymns from the Breviary. 

Reformation. 

Bingham : Origines, Vol. VI. 

Rambach : Luther's Verdienst um den Kirchengesang, Hamburg, 
1 813 ; Anthologie christl. Gesange aus alien Jahrhunderten der 
Kirche, 6 vols., Leipzig, 1817-j-. 

Langbecker: Das deutsch-evangelische Kirchenlied, Berlin, 1830. 

Mohnike : Hymnologische Forschungen, 2 vols., Stralsund, 1831. 

Koch : Geschichte des Kirchenliedes u. Kirchengesanges, 3d ed., 
in 7 vols., Stuttgart, 1866 -j- . 

Lange: Die kirchliche Hymnologie, Zurich, 1843. 

Holscher: Das deutsche Kirchenlied vor d. Reformation, Halle, 
1846. 

W. Baur: Das Kirchenlied, Frankfurt of M., 1852. 

Wangemann : Kurze Geschichte des ev. Kirchenliedes, 4th ed.. 
Berlin, 1859. 

Ph. Wackernagel : Das deutsche Kirchenlied von M. Luther bis 
auf Nicolaus Hermann u. Ambrosius Blaurer, Stuttgart, 1841 ; 
Bibliographie zur Geschichte des deutschen Kirchenliedes im 
16 Jahrhdt., 1855; Das deutsche Kirchenlied v. der altesten Zeit 
bis zum Aufang des 17 Jahrhdt., 5 vols., 1862 + . 

Cunz : Geschichte des deutschen Kirchenliedes, Leipzig, 1854. 

Mutzell : Geistl. Lieder der evang. Kirche aus dem 16 Jahrhdt., 
Frankfurt a. M., 1858. 

Palmer: Evangelische Hymnologie, Stuttgart, 1865. 

Also monographs on the several Hymn-writers 

Miss Winkworth : Lyra Germanica; also Christian Singers of 
Germany. 

Miss Cox : Sacred Hymns from the German. 

Borthwick : Hymns from the Land of Luther. 

Bacon : Luther as a Hymnist. 

Spitta : Die Lieder Luthers in ihrer Bedentung fur das ev. Kirchen- 
lied, 1905. 



HISTORY AND LITERATURE OF LITURGICS 155 

Hymns in English. 
Duffield-Thompson : Hymns and Hymn-writers. 
Sedgwick: Comprehensive Index of Names of Original Authors 

of Hymns. 
W. G. Horder: Hymn Lover, 3d ed. 

Schaff: Christ in Song and Library of Religious Poetry. 
Julian: Dictionary of Hymnology, 2d Ed., 1908. 
Hymns Ancient and Modern. Historical Edition, 1909. 

Minor Services, Vespers, Matins, 

See books on Common Prayer. 

Bute : The Roman Breviary, translated out of Latin into English 
by John, Marquess of Bute, Edinburgh and London, 1879. 

Chambers : The Day-Hours of the Church of England, London, 
1858. 

Armknecht: Die alte Matutin u. Vesper-ordnung, Gottingen, 1856. 

Die Haupt u. Nebengottesdienste der ev. luth. Kirche, 1853. 

Sengelmann : Vesperglocke, 1855. 

Diedrich : Breviarium, Matutinen u. Vespern fur Kirche, Schul. 
u. Haus, 1859. 

Hengstenberg : Vespergottesdienste, 1861. 

Herold : Vesperale, 1885. Alt-Nurnberg in seinen Gottesdiensten. 

Horn : The Old Matin and Vesper Service of the Luth. Ch., Get- 
tysburg, 1882. 

Lohe-Hommel : Haus. Schul u. Kirchenbuch. 

Church Music. 
Edward Dickinson: Music in the History of the Western Church, 

Scribner, 1908, 426 pp. 
Oxford History of Music, Clarendon Press, 1901-05, 6 vols. 
Sir C. H. H. Parry: Johann Sebastian Bach, Putnam, 1909, 

584 pp. 
Philipp Spitta : Johann Sebastian Bach, Novello, 1899, 3 vols. 

Church Art. 
M. E. Beck: Evangelische Paramentik, Zahn, 1906, 66 pp. 
Joseph Braun : Die liturgische Gewandung, Herder, 1907, 797 pp, 
G. Jakob: Die Kunst im Dienste der Kirche, 5. aufl. Thomann. 
1908, 535 PP- 



INDEX OF SUBJECTS 



Absolution, 37, 40. 

Adjutorium, 63, 136. 

African Liturgy, 63. 

Agenda, 8, 16. 

Agnus Dei, 55, 62, 72, 118. 

Alexandrine Liturgy, 104. 

Anagnosis, 33. 

Ambrosian Lectionary, 35, 105. 

Amen, 60. 

Anglican usage, 51, no, 128, 136, 

144, MS- 
Antiphon, 80, 135. 
Architecture, 18, 29, 147. 
Art, 17, 148. 

Beichtvesper, 139. 

Benedictus, 73, 136, 138. 

Benedicite, 63. 

Benedicamus, 63, 119, 139. 

Benediction, 40. 

Breaking of the Bread, 118. 

Breviary, 35, 107, 128, 135, 137. 

Canon of the Mass, 50, 107, 108, 

115, 120. 
Canonical Hours, 125, 135. 
Catechism Services, 169. 
Ceremoniale, 107. 
Christmas, 24. 

Church Year, 18, 59, 62, 131, 148. 
Churches, 29. 



Collection, 75, 78. 
Collects, 73, 112, 131. 
Comes (see Lessons). 
Commemorations, 115, 116. 
Common Prayer, Book of. See 

Anglican Usage. 
Consecration, 42, 49, 52, 105, 113, 

114, 117. 
Confiteor, 107. 

Constantinopolitan Liturgy, 104. 
Contributions, 75. 
Confession and Absolution, 109, 

no. 
Creed, 56, 113, 131. 
Cup, 108, 114, 116, 117, 121, 129, 

141 (Mixed chalice, 113, 118.) 

Deacons, 75. 

Deus in adjutorium, 136. 

Dead, Prayers for, 67, 71; 

Masses for, 108, 117, 120, 122. 
Decalogue, 127. 
Disciplina Arcani, n, 13, 98, 100, 

101, 103, 105. 
Discussion, 119. 
Distribution, 43, 46, 55, 108, 118, 

121. 
Domine labia, 136. 
Dominicans, 69. 
Doxology, the Great, 61. 

56) 



INDEX OF SUBJECTS 



J 57 



Eastern church, 46, 47, 57, 63, 

101, 103, 144. 
Elevation, 116, 117. 
Ember Days, 21, 71, 77. 
Epiklesis, 105. 
Epistle, 34, 35, 112. 
Exhortation, 47. 

Feria, 20. 

Filioque, 57. 

Formulae Solennes, 59. 

Gallican Lectionary, 35, 105, 112. 
General Prayer, 75. 
German Mass, 35, 59, 120, 135. 
Gloria in excelsis, 61, in, 134. 
Gloria Patri, 58, 61, 137. 
Gospel, 33, 34, 35, 36, 112. 
Gratias, 63. 
Gradual, 112. 
'Ay ia aytbtg 53. 

Hallelujah, 61, 82, 112. 

Hours of Prayer, 20, 35, 36 (see 
Vespers), 133, 135, 136. 

Holy Spirit, Invocation of, 46, 
51, 53, 103, 105. 

Hosanna, 61. 

Hymns, Church, 79, 135, 136, 
138; History of, 79; German 
Hymnody, 84 ; Hymn-books, 
88; Literature, 150; English 
Hymns, 150. 

Hymn of the Angels, 61. 

Immissio in Calicem, 118. 
Intercession, 67, 72. 



Introit, 57, in, 131. 
Invitatory, 137. 

Kyrie eleison, 60, 72, 75, 84, in, 

131. 

Kirchenlied, 60, 79, 83. 
Kirchenordnungen, 123. 
Kirchweih, 28. 

Liturgies, 7 ; Protestant, 8 ; His- 
tory of, 137; Literature of, 

142 ; Roman, 145. 

Liturgy, Derivation of term, 7 ; 
Biblical use of word, 7 ; eccle- 
siastical use, 8 ; names of, 8 ; 
History of, 91 ; origin, 91 ; fix- 
ation of, 100; Old Liturgies, 

143 ; Reformed, 146 ; Lutheran, 
146. 

Lectio continua, 26, 34, 135. 

Lessons, 33. 

Leison, 84. 

Lectionaries, 35, 37, 125, 136, 

137. 

Litany, 69, 84. 

Litania septiformis, 70. 

Lord's Prayer, 49, 50-53, 69, 79, 

118, 138. 
Lord's Supper, 41, 92. 

Blessing or Consecration, 43, 

50, 108. 
Distribution, 46, 54, 55. 
Formula, 46, 47. 
Lutheran Usage, 48-78, 84, 108, 
120-127, 130, 135, 146. 

Magnificat, 73, 136. 



i5« 



INDEX OF SUBJECTS 



Mass (See Roman Mass), 107; 

Private Masses, 109, 115, 140; 

paid Masses, 109, 120. 
Matins (see Hours), 125, 133, 

135, 152. 
Means of Grace, 121, 123. 
Ministry, 13, 123. 
Missa Catechumenorum, 13, 75, 

96, 101-105. 
Missa Fidelium, 56, 102, 105. 
Missal, 105. 

Mozarabic Lectionary, 35, 105. 
Music, 18, 57. 

Narthex, 29. 

Nicene Creed, 56, 113. 

Nunc dimittis, 63, 131, 134, 136. 

Oblations, 76, 96, 97, 115. 

Octionar, 137. 

Octaves, 25. 

Offertory, 76, 107, 113, 115. 

Offerings, 76. 

Orders of Service, 107. 

Palestinian Liturgy, 104. 

Pax, 54, 118. 

Perikopes (see Lessons), 33-37, 

148. 
Pietism, 131. 
Pontificale, 107. 
Post-Communion, 119. 
Prayer, the Church Prayer, 64 ; 

General, 75 ; Posture in, 96 ; 

for the dead, 67. 
Preface, 47-50, 115, 131. 
President, 75, 96. 



Priesthood, Universal, 13. 

Proses, 112. 

Processions, 70. 

Prussian Agenda, 47, 131, 144. 

Psalmody, 137. 

Psalms, 57, 58, 80, 100. 

Purgatory, 67. 

Quarto-deciman Controversy, 22. 

Rationalism, 131, 140. 
Reformation, 27, 30, 35, 39, 85, 

no, 119, 123, 135, 141. 
Rites, 15. 
Reformed Church, 47, 70, 78, 

124, 145. 
Responsory, 138. 
Rogation Days, 70. 
Roman Mass, 35, 47, 57, 61, 67, 

74, 102, 103, 105, 106, 107, 109, 

138, 139, 140, 148. 
Rosary, 69. 

Sacrament, n, 12, 14, 32, 41, 107, 

108, 120, 121, 125. 
Sacrifice, n, 12, 32, 55, 76, 97, 

99, 100, 105, 107, in 117, 120, 

122. 
Salutation, 46, 63, 112. 
Sanctus (see Preface), 47, 48, 50. 
Sarum Missal, 128. 
Scotch Book of Common Prayer, 

51, 129. 
Secreta, 100, 101, 102, in, 115. 
Sequences, 112. 
Sermon, 16, 38, 39, 40, 103, 113, 

119, 123-126. 



INDEX OF SUBJECTS 



159 



Smalcald Articles, 121. 
Sunday, 18, 19. 
Sursum corda (see Preface). 
Syrian Liturgy, 104. 

Te deum, 72, 136, 138. 
Tractus, 112. 
Trisagion, 48. 

Uniformity, 122. 



Vespers, 125, 131, 133, 150. 

Worship, Christian, 8, 10; Au- 
thor of, 10; elements of, 11, 
91 ; form, 12 ; factors of, 13 ; 
principles of, 14, 15 ; means of, 
15 ; relation to art, 17 ; history 
of, 91. 

Heathen, 10. 

Jewish, 10, 11. 



INDEX OF NAMES AND REFERENCES 



Adam of St. Victor, 84 
Albertus Magnus, 107. 
Alexandrine Liturgy, 102. 
Amalarius, 105, 112. 
Ambrosian Lectionary, 56. 
Ambrose, 81. 
Apology, 121. 
Apostolic Constitutions, 98, 

101. 
Aquinas, 84. 
Aerius, 68. 
Arndt, E. M., 86, 88. 
Augsburg Confession, 121. 
Augustine, 23, 140. 

Bardesanes, 80. 
Barsalibi, 141. 
Basil, 57. 
Bede, 83. 

Benedict VIII., 57- 
Bernard of Clairvaux, 84. 
Beza, 85. 

Biel, 40, 141, 142. 
Bingham, 35, 142. 
Bogatzky, 87. 
Bona, 57, 75, 102. 
Bonaventura, 84. 
Brentz, 39, 47, 124. 
Bryennios, 95. 
Bugenhagen, 63, 121. 



99, 



Bunsen, 37, 89. 
Burkhart, 85. 

Cabasilas, 141. 

Caesarius of Aries, 48. 

Calvoer, 142. 

Cantionales, 123, 138. 

Celano, Thos. de, 84. 

Charlemagne, 35, 39, 106. 

Chemnitz, 27, 142. 

Chrysostom, 23. 

Clement of Alexandria, 80. 

Clement of Rome, 75. 

Clement, VII., 129. 

Clement VIII., 107. 

Coeiestin L, 57. 

Constantine, 29. 

Cranmer, 36. 

Cyprian, 47, 99. 

Cyril of Alexandria, 104. 

Cyril of Jerusalem, 47, 101, 140. 

Decentius, 106. 
Dietrich, Veit, 74. 
Dober Liturgy, 63. 
Durandus, William, 141. 
Decius, Nicolaus, 61. 

Edersheim, 34. 
Edward VI., 59. 
Ephraem Syrus, 80. 



(160) 



INDEX OF NAMES AND REFERENCES 



161 



Fortunatus, 82. 
Formula of Concord, 122. 
Francke, 87. 
Freylinghausen, 89. 

Gellert, 87. 

Gerber, 69, 142. 

Gerbert, 105, 142. 

Gerhard, Paul, 84, 87. 

Gregorian Tones, 137. 

Gregory the Great, 5, 24, 68, 70, 

83, 106. 
Gregory Nazianzen, 81. 
Guido, 83. 

Hamann, 88. 

Harnack, 36. 

Heermann, John, 87. 

Helena, St., 29. 

Herberger, Valerius, 87. 

Hernas, 20. 

fferzog, 30. 

Hilary of Poitiers, 81, 105 

Hildebrand, 142. 

Hirscher, 143. 

Honorius, 80. 

Hugo of St. Victor, 141. 

Innocent III., 107. 
Innocent XIII., 27. 
Irenseus, 80, 97. 
Isidore, 39, 138, 141. 

James, 102. 

James of Edessa, 141. 

Jerome, 35. 

John of Damascus, 81. 



John the Deacon, 104. 
John XXII., 23. 
Justin, 44, 94. 

Kapp, 145. 
Kliefoth, yy, 145. 
Knox, 125. 

Lange, 86. 

Laodicea, 79. 

Lavater, 84. 

Laurentius Laurentii, 86. 

Lawrence, 25. 

Leo, Judae, 124. 

Lobwasser, 84. 

Lohe, 73, 74. 

Loretto, 69. 

Luther, 32. 

Marheinecke, 144. 

Marot, 84. 

Martene, 26. 

Mary Magdalene, 27. 

Matthesius, 73. 

Milan Liturgy, 103. 

Missale Romanum, 105. 

Mozarabic Liturgy, 61, 62 , 103. 

Muratori, 33. 

Neander, 84. 
Nestorius, 24. 
Nicolai, 87. 
Nicolas Decius, 60. 
Nitzsch, 36. 
Notker, 82. 



162 



INDEX OF NAMES AND REFERENCES 



Oecolampadius, 124. 
Opitz, 87. 
Origen, 23. 

Palmer, 75. 
Pamelius, 27. 
Paul the Deacon, 83. 
Paulinus, 30. 
Peter of Amiens, 69. 
Peter the Fuller, 56. 
Pfaff, 142. 
Philo, 25. 
Philotheus, 141. 
Pius V., 107. 
Pliny, 19, 80, 95. 
Proclus, 140. 
Prudentius, 82. 
Pseudo-Dionysius, 139. 

Quignonez, 129. 

Ranke, 27. 
Raumer, 89. 
Reccared, 57. 
Richter, 87. 
Robert of France, 83. 
Rodigast, 87. 
Rothe, 87. 

Schmolk, 87. 
Schutz, 87. 



Sedulius, 82. 

Severus, 30. 

Simeon of Thessalonica, 141. 

Sozomen, 69. 

Spalatin, 85. 

Spener, 20, 136. 

Speratus, 86, 120. 

Stephen, 28. 

Stephens, 129. 

Stier, 89. 

Strabo, 74, 141. 

Synesius of Ptolemais, 81. 

Teaching of the Twelve Apostles, 

95- 
Tertullian, 25, 47, 98. 
Tersteegen, 85. 
Theodosius the Great, 24. 
Thomas Aquinas, 84. 
Thomas de Celano, 84. 
Todi, Jacoponus da, 84. 
Trojan, 95. 

Urban VIII., 107. 

Vitringa, 143. 

Watts, 90. 

Zinzendorf, 88. 
Zwingli, 126. 



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